DUKE 

UNIVERSITY 


LIBRARY 


COMPLETE  HISTORY 


OF 

©ttawa  anb  Chippewa  Unbians 

OF  MICHIGAN 

ant>  Grammar  of  tbeir  language, 

BY  THE 


NOTED  CHIEF,  MACK-A-DE-PE-NESSY, 

OB 


Andrew  J.  Blackbird. 


MB 


CHIEF  BLACKBIRD 
,Who  Wrote  an  Ottawa  Grammar 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 
Duke  University  Libraries 


https://archive.org/details/completebothearl01blac 


Complete  botfy  Carly  an 6 Cate  £)istory  of  tfye 

OhhaWa  apd  GbippeWa  ipdiaps, 

OF  MICHIGAN , 

A GRAMMAR  OF  THEIR  LANGUAGE, 

Personal  and  Family  History  Mhor 


By  ANDREW  J.  BLACKBIRD, 


Late  U.  S.  Interpreter,  Harbor  Springs,  Emmet  County,  Michigan. 


BABCOCK  & DARLING,  PUBLISHERS. 
Harbor  Springs,  Mich., 

1897. 


Entered  according  to  act  of  Congress,  in  the  year  1887, 
By  Andrew  J.  Blackbird, 

In  the  office  of  the  Librarian  of  Congress,  at  Washington. 
Revised  by  the  Author  in  the  year  1897 


INTRODUCTION. 


Andrew  J.  Blackbird,  the  author  of  this  little  book,  is  ati 
educated  Indian,  son  of  an  Ottawa  Chief.  His  Indian  name  is 
Mack-aw-de-be-nessy  * Black  Hawk),  but  he  generally  goes  by  the 
name  of  "Blackbird,"  taken  from  the  interpretation  of  the 
French  "L'Oiseau  noir.“  Mr.  Blackbird's  wife  is  an  educated 
and  intelligent  white  woman  of  English  descent,  and  ihey  have 
four  children.  He  is  a friend  of  the  white  people,  as  well  as  of 
his  own  people.  Brought  up  as  an  Indian,  with  no  opportunity 
for  learning  during  his  boyhood,  when  he  came  to  flunk  for 
himself,  he  started  out  blindly  for  an  education,  without  an_v 
means  but  his  brains  and  his  hands 

He  was  loyal  to  the  Government  during  the  rebellion  in  the 
United  States,  for  which  cause  he  met  much  opposition  by'  de- 
signing white  people,  who  had  full  sway  among  the  Indians,  and 
who  tried  to  mislead  them  and  cause  them  to  be  disloyal;  and 
he  broke  up  one  or  two  rebellious  councils  amongst  his  people 
during  the  progress  of  the  rebellion. 

When  Hon.  D.  C.  Leach,  of  Traverse  City,  Mich.,  was  Indian 
Agent,  Mr.  Blackbird  was  appointed  United  States  Interpreter 
and  continued  in  this  office  with  other  subsequent  Agents  of  the 
Department  for  many  years.  Before  he  was  fairly  out  of  this 
office,  he  was  appointed  postmaster  of  Little  Traverse,  now 
Harbor  Springs,  Mich.,  and  faithfully'  discharged  his  duties  as 
such  for  over  eleven  years  with  but  very  little  salary. 

He  has  also  for  several  years  looked  after  the  soldiers'  claims 
for  widows  and  orphans,  both  for  the  whites  as  well  as  for  his 
own  people,  in  many  instances  without  the  least  compensation, 
not  even  his  stamps  and  paper  paid.  He  is  now  decrepit  with 
old  age  and  failing  health,  and  unable  to  perform  haid  manual 
labor. 

We  therefore  recommend  this  work  of  Mr.  A.  J.  Blackbird  as 
interesting  and  reliable. 

James  L.  Morrice.  Treasurer  of  Emmet  County. 

C.  F.  Newkirk.  Principal  Harbor  Springs  Public  Schools. 

Charles  R.  Wright,  Ex-President  Harbor  Springs. 

Charles  W.  Ingalls,  Notary  Public  for  Emmet  County. 

Albert  L.  Hathaway,  County  Clerk,  Emmet  County. 

Wm.  H.  Lee,  Probate  Clerk  and  Abstractor  of  Titles. 

Arch.  D.  Metz,  Deputv  Register  of  Deeds. 

Willard  P.  Gibson,  Pastor  Presbyterian  Church. 

William  H.  Miller,  U.  S.  A. 

Babcock  & Darling,  Proprietors  of  “Graphic.'' 


PREFACE. 


I deem  it  not  improper  to  present  the  history  of  the  last  race 
of  Indians  now  existing  in  the  State  of  Michigan,  called  the 
Ottawa  and  Chippewa  Nations  of  Indians. 

There  were  many  other  tribes  of  Indians  in  this  region  prior 
to  the  occupancy  of  the  Ottawa  and  Chippewa  Indians  of  this 
State,  who  have  long  ago  gone  out  of  existence.  Not  a page  of 
their  history  is  on  record;  but  only  an  illusion  to  them  in  our 
traditions. 

I have  herewith  recorded  the  earliest  history  of  the  Ottawa 
tribe  of  Indians  in  particular,  according  to  their  traditions.  I 
have  related  where  they  formerly  lived,  the  names  of  their 
leaders,  and  what  tribes  they  contended  with  before  and  after 
they  came  to  Michigan,  and  how  they  came  to  be  inhabitants  of 
this  State.  Also  the  earliest  history  of  the  Island  of  Mackinac 
and  why  it  is  called  •‘Michilimackinac” — which  name  has  never 
been  correctljr  translated  by  white  historians,  but  which  is  here 
given  according  to  our  knowledge  of  this  matter  long  before  we 
came  in  contact  with  white  races. 

I have  also  recorded  some  of  the  most  important  legends, 
which  resemble  the  Bible  history;  particularly  the  legends  with 
regard  to  the  great  flood,  which  has  been  in  our  language  for 
many  centuries,  and  the  legend  of  the  great  fish  which  swal- 
lowed the  prophet  Ne-naw-bo-zhoo,  who  came  out  again  alive, 
which  might  be  considered  as  corresponding  to  the  story  of 
Jonah  in  the  Sacred  History,  and  concerning  the  tradition  of 
circumcision  as  related  by  Ottawa  and  (Jhipewa  Indians. 

Beside  my*  own  personal  and  our  family  history,  I have  also, 
quite  extensively,  translated  our  language  into  English  and 
added  many  other  items  which  might  be  interesting  to  all  who 
may  wish  to  inquire  into  our  history'  and  language. 

1887  ' Andrew  J.  Blackbird. 


This  little  book^has  been  revised  by  the  author,  in  both  the 
history  and  grammar  portions.  The  object  of  the  author  in 
publishing  this  work  is  to  perpetuate  the  history'  of  his  people. 
All  other  tribes  who  ever  existed  in  this  state  have  gone  with- 
out a single  word  as  to  their  former  occupancy.  Most  of  the 
people  have  erroneous  ideas  about  those  now  remaining,  they 
having  been  misinformed  by  those  pretending  to  know  about 
the  Michigan  Indians’  even  giving  wrong  definitions  of  their 
words,  particularly  of  names  of  local  places.  This  little  book 
is  worth  possessing  by  any  one  who  can  read  English,  and  who 
is  interested  in  even  the  slightest  degree  in  their  early  history, 
the  formation  of  their  language,  or  their  peculiar  traditions, 
some  of  which  closely  resemble  Bible  records  on  some  of  the 
important  events  in  the  annals  of  the  world.  This  book  is  wor- 
thy of  admission  to  any  library  in  the  State  of  Michigan. 

Harbor  Springs,  Mich.,  Aug.  2,  1897.  A.  J.  Blackbird. 


THE  OTTAWA  AND  CHIPPEWA. 


CHAPTER  I. 

History  of  the Ottawas  of  Michigan — Preliminary  Remarks  in  Regard  to  Other 
Histories  Concerning  the  Massacre  of  the  Old  British  Fort  on  the  Straits  of 
Mackinac — British  Promise  to  the  Ottawas — Ravages  of  Small  Pox — First  R ic- 
ollection  of  the  Country  of  Arbor-Croche  and  its  Definition — Uprightness  and 
Former  Character  of  the  Indians. 

I have  seen  a number  of  writings  by  different  men  who  at- 
tempted to  give  an  account  of  the  Indians  who  formerly  occu- 
pied the  Straits  of  Mackinac  and  Mackinac  Island,  (that  histor- 
I-  ic  little  island  which  stands  at  the  entrance  of  the  strait.)  also 
giving  an  account  of  the  Indians  who  lived  and  are  yet  living 
in  Michigan,  scattered  throughout  the  counties  of  Emmet, Che- 
boygan. Charlevoix,  Antrim,  Grand  Traverse,  and  in  the  region 
of  Thunder  Bay,  on  the  west  shore  of  Lake  Huron.  But  I see 
no  very  correct  account  of  the  Ottawa  and  Chippewa  tribes  of 
Indians,  according  to  our  knowledge  of  ourselves,  past  and  pres- 
ent. Many  points  are  far  from  being  credible.  They  are  eith- 
er misstated  by  persons  who  were  not  versed  in  the  traditions 
of  these  Indians,  or  exaggerated.  An  instance  of  this  is  found 
in  the  history  of  the  life  of  Pontiac  (pronounced  Bwon-diac). 
the  Odjebwe  (or  Chippewa)  chief  of  St.  Clair,  the  instigator  of 
the  massacre  of  the  old  fort  on  the  Straits  of  Mackinac,  writ- 
ten by  a noted  historian.  In  his  account  of  the  massacre,  he 
says  there  was  at  this  time  no  known  surviving  Ottawa  chief 
living  on  the  south  side  of  the  Straits.  This  point  of  the  his- 
tory is  incorrect'  as  there  were  several  Ottawa  chiefs  living  on 
the  south  side  of  the  Straits  at  this  particular  time,  who  took 
no  part  in  this  massacre,  but  took  by  force  the  few  survivors 
of  this  great,  disastrous  catastrophe,  and  protected  them  for 
awhile  and  afterwards  took  them  to  Montreal,  presenting  them 
to  the  British  Government;  at  the  same  time  praying  that  their 
brother  Odjebwes  should  not  be  retaliated  upon  on  account  of 
their  rash  act  against  the  British  people,  but  that  they  might 
be  pardoned,  as  this  terrible  tragedy  was  committed  through 
mistake,  and  through  the  evil  council  of  one  of  their  leaders  by 
the  name  of  Bwondiac  (known  in  history  as  Pontiac).  They  told 
the  British  Government  that  their  brother  Odjebwes  were  few 
in  number,  while  the  British  were  in  great  numbers  and  daily 


INDIANS  OP  MICHIGAN. 


increasing  from  an  unknown  part  of  the  world  across  the  ocean. 
They  said,  “Oh,  my  father,  you  are  like  the  trees  oj.  the  forest, 
and  if  one  of  the  iorest  trees  should  he  wounded  with  a hatch- 
et, in  a few  years  its  wound  will  be  entirely  healed.  Now,  my 
father,  compare  with  this:  this  is  what  my  brother  Q&Jebwe  did 
to  some  of  your  children  on  the  Straits  ot  Mackinac,  whose  sur- 
vivors we  now  bring  back  and  present  to  your  arms.  O my  fath- 
er. have  mercy  upon  my  brothers  and  pardon  them;  for  with 
your  long  arms  and  many,  but  a few  strokes  of  retaliation  would 
cause  our  brother  to  be  entirely  annihilated  from  the  face  of 
the  earth!’' 

According  to  our  understanding  in  our  traditions,  that  was 
the  time  the  British  Government  made  such  extraordinary 
promises  to  the  Ottawa  tribe  of  Indians,  at  the  same  time 
thanking  them  for  their  humane  action  upon  those  British  rem- 
nants of  the  massacre.  She  promised  them  that  her  long  arms 
would  perpetually  extend  around  them  from  generation  to  gen- 
eration, or  as  long  as  there  should  be  a rolling  sun.  They  should 
receive  gifts  from  her  sovereign  in  the  shape  of  goods,  provi- 
sions, firearms,  ammunition,  and  intoxicating  liquors!  Her  sov- 
ereign's beneficent  arm  should  be  even  extended  unto  the  clogs 
belonging  to  the  Ottawa  tribe  of  Indians.  And  what  place  so- 
ever she  should  meet  them,  she  would  freely  unfasten  the  fau- 
cet which  contains  her  living  water — whiskey,  which  she  will 
also  cause  to  run  perpetually  and  freely  unto  the  Ottawas  as 
the  fountain  of  a perpetual  spring.  Poor  Indians!  Little  did 
they  know  this  perpetual  spring  would  cause  their  utter  ruin, 
soui  and  body.  And  furthermore,  she  said,  “I  am  as  many  as 
the  stars  in  the  heavens;  and  when  you  get  up  in  the  morning, 
look  to  the  east:  you  will  see  that  the  sun,  as  it  will  peep 
through  the  earth,  will  be  as  red  as  mjr  coat,  to  remind  you  why 
I am  likened  unto  the  sun,  and  my  promises  will  be  as  perpetual 
as  the  rolling  sun!” 

“Ego-me-nay"  (Corn-hanger)  was  the  head  counselor  and 
speaker  of  the  Ottawa  tribe  of  Indians  at  that  time,  and,  ac- 
cording to  our  knowledge,  “Ego-me-nay”  was  the  leading  one 
who  went  with  those  survivors  of  the  massacre,  and  he  was  the 
man  who  made  the  speech  before  the  august  assembly  in  the 
British  council  hall  at  Montreal  at  that  time.  “Ne-saw-key” 
(Down-the-hill)  the  head  chief  of  the  Ottawa  Nation,  did  not  go 
with  the  party,  but  sent  his  message,  and  instructed  their  coun- 
selor in  what  manner  he  should  appear  before  the  British  Gov- 
ernment. My  father  was  a little  boy  at  that  time,  and  my 
grandfather  and  great-grandfather  were  both  living  then,  and 
both  held  the  first  royal  rank  among  the  Ottawas.  My  grand- 
father was  then  a sub-chief  and  my  great-grand  father  was  a 
war-chief,  whose  name  was  Pun-gowish.  And  several  other 
chiefs  of  the  tribe  I could  mention  who  existed  at  that  time, 
but  fhis  is  ample  evidence  that  the  historian  was  mistaken  in 
asserting  that  there  was  no  known  Ottawa  chief  existing  at 
the  time  of  the  massacre. 

However  it  was  a notable  fact  that  by  this  time  the  Ottawas 


THE  OTTAWA  AND  CHIPPHWA. 


3 


were  greatly  reduced  in  numbers  from  what  they  were  in  form- 
er times,  on  account  of  their  mortality  with  small-pox  which 
they  brought  from  Montreal  during  the  French  war  with  Great 
Britain.  This  small-pox  was  sold  to  them  shut  up  in  a showy 
tin  box.  with  the  strict  injuctiou  uot  to  open  the  box  on  their 
way  homeward,  but  only  when  they  should  reach  their  country: 
and  that  this  box  contained  something  that  would  do  them  and 
their  people  great  good.  The  supertitious  and  foolish  people 
really  believed  there  was  something  in  the  box  supernatural, 
that  would  do  them  great  good.  Accordingly,  after  they  reach- 
ed home,  they  opened  the  box:  but  behold  there  was  another 
tin  box  inside,  smaller.  They  took  it  out  and  opened  the  sec- 
ond box.  and  behold,  still  there  was  another  box  inside  of  the 
second  box.  smaller  yet.  So  they  kept  on  in  this  wayr  till  they 
came  to  a very  small  box,  which  was  not  more  than  an  inch 
long:  and  when  they  opened  the  last  one  they  found  nothing 
but  mouldy  particles  in  this  last  little  box.  They  wondered 
very  much  what  it  was.  and  a great  many  closelv  inspected  it 
to  try  to  find  out  what  it  meant.  But  alas,  alas!  pretty  soon 
there  burst  out  a strange  and  terrible  sickness  among  them. 
The  great  Indian  doctors  themselves  were  taken  sick  and  died. 
The  tradition  says  it  was  indeed  awful  and  terrible.  Every  one 
taken  with  it  was  sure  to  die.  Lodge  after  lodge  was  totally 
vacated — nothing  but  the  dead  bodies  lying  here  and  there  in 
their  lodg-es — entire  families  being  swept  off  with  the  ravages 
of  this  terrible  disease.  The  whole  coast  of  Arbor  G’roche.  or 
Wow-gaw-naw-ke-zee,  where  their  principal  village  was  situat- 
ed. on  the  west  shore  of  the  peninsula  near  the  straits,  which 
is  said  to  have  been  a continuous  village  some  fifteen  or  sixteen 
miles  long  and  extending  from  what  is  now  called  Cross  Village 
to  Seven  Mile  Point  (that  is,  seven  miles  from  Little  Traverse, 
now  Harbor  Springs)  was  entirely'  depopulated  and  laid  waste. 
It  is  generally  believed  among  the  Indians  of  Arbor  Croche 
that  this  wholesale  murder  of  the  Ottawas  bv  this  terrible  di- 
sease sent  by  the  British  people,  was  actuated  through  hatred, 
and  expressly  to  kill  off  the  Ottawas  and  Chippewas  because 
they  were  friendly  to  the  French  Government  or  French  King, 
whom  they  called  "Their  Great  Father.’’  The  reason  that  to- 
day we  see  no  full-grown  trees  standing  along  the  coast  of  Ar- 
bor Croche.  a mile  or  more  in  width  along  the  shore,  is  because 
the  trees  were  entirely  cleared  away  for  this  famous  long  vil- 
lage which  existed  before  the  small-pox  raged  among  the  Otta- 
was.  Sho-ko-we-sy.  the  head  chief  of  the  Ottawa  Nation,  and 
At-chi:e.  the  old  prophet,  died  at  this  time. 

In  my  first  recollection  of  the  country  of  Arbor  Croche, *which 

*The  word  Arbor  Croche  is  derived  from  two  French  words:  Arbre.  a tree:  and 
Croche,  something  very  crooked  or  hook-like.  The  tradition  says  when  the  Ot- 
tawas first  came  to  that  part  of  the  country  a great  pine  tree  stood  very  near  the 
shore  where  Middle  Village  now  is.  whose  top  was  very  crooked,  almost  hook- 
like. Therefore  the  Ottawas  called  the  place  ‘•Wau-gaw-naw-ke-zee’'— meaning 
the  crooked  top  of  the  tree.  But  by  and  by  the  whole  coast  from  Little  Traverse 
to  Tehin-gaw-beng,now  CrossVillage,  became  denominated  as  AVaug-aw-naw-ke- 
zee.  same  as  district  of  a certain  portion  of  the  country  or  territory. 


4 


INDIANS  OF  MICHIGAN. 


is  seventy  years  ago,  there  was  nothing  but  small  shrubbery 
here  and  there  in  small  patches,  such  as  wild  cheery  trees,  but 
the  most  of  it  was  a grassy  plain;  and  such  an  abundance  of 
wild  strawberries,  raspberries  and  blackberries  that  they  fair- 
ly perfumed  the  air  of  the  whole  coast  with  fragaut  scent  cf 
ripe  fruit.  The  wild  pigeons  and  every  variety  of  feathered 
songsters  filled  all  the  groves,  warbling  their  songs  cheerful^ 
and  feasting  upon  these  wild  fruits  of  nature;  and  in  these  wa- 
ters the  fishes  were  so  plentiful  that  as  you  lifted  up  the  an- 
chor stone  of  your  net  in  the  morning,  your  net  would  be  so 
loaded  with  delicious  whitefish  as  to  fairly  float  with  all  its 
weight  of  the  sinkers.  As  you  looked  toward  the  course  of  your 
net,  you  see  the  fins  of  the  fishes  sticking  out  of  the  water  iu 
every  direction.  Then  I never  knew  my  people  to  want  for 
anything  to  eat  or  wear,  as  we  always  had  plenty  of  wild  meat 
and  plenty  of  fish,  corn,  vegetables,  and  wild  fruits.  I thought 
(and  yet  I may  be  mistaken)  that  my  people  were  very  happy 
in  those  days,  at  least  I was  happy  myself,  as  a lark,  or  as  the 
brown  thrush  that  sat  daily  upon  the  uppermost  branches  of 
the  stubby  growth  of  a basswood  tree  which  stood  near  by  upon 
the  hill  where  we  often  played  under  its  shade,  lodging  our  lit- 
tle arrows  among  the  thick  branches  of  the  tree  and  then 
shooting  them  down  again  for  sport. 

Early  in  the  morning  as  the  sun  peeped  from  the  east,  as  I 
would  yet  be  lying  close  to  my  mother’s  bosom, this  brown  thrush 
would  begin  his  warbling  songs  perched  upon  the  uppermost 
branches  of  the  basswood  tree  that  stood  close  to  our  lodge.  I 
would  then  say  to  myself,  as  I listened  to  him,  “here  comes 
again  my  little  orator,”  and  I used  to  try  to  understand  what  he 
had  to  say;  and  sometimes  thought  I understood  some  of  its  ut- 
terances as  follows:  “Good  morning,  good  morning!  arise, arise! 
shoot,  shoot!  come  along,  come  along!”  etc.,  every  word  repeat- 
ed twice.  Even  then,-  and  so  young  as  I was,  I used  to  think  that 
little  bird  had  a language  which  God  or  the  Great  Spirit  had 
given  him,  and  every  bird  of  the  forest  understood  what  he  had 
to  say,  and  that  he  was  appointed  to  preach  to-  other  birds,  to 
tell  them  to  be  happy,  to  be  thankful  for  the  blessings  they  en- 
joy among  the  summer  green  branches  of  the  forest,  and  the 
plenty  of  wild  fruits  to  eat.  The  larger  boys  used  to  amuse 
themselves  by  playing  a ball  called  “Paw-baw-do-way,”  foot- 
racing, wrestling,  bow-arrow  shooting,  and  trying  to  beat  one 
another  shooting  the  greatest  number  of  squirrels  in  a day 

I never  heard  any  boy  or  any  grown  person  utter  any  bad 
language,  even  if  they  were  out  of  patience  with  anything. 
Swearing  or  profanity  was  never  heard  among  the  Ottawa  and 
Chippewa  tribes  of  Indians,  and  not  even  found  in  their  lang- 
uage.Scarcely  any  drunkedness,only  once  in  a great  while  the  old 
folks  used  to  have  a kind  of  short  spree,  particularly  when  there 
was  any  special  occasion  or  a great  feast  going  on.  But  all  the 
young  folks  did  not  drink  intoxicating  liquors  as  abeverage  in 
those  days.  And  we  always  rested  in  perfect  safety  at  night  in 
our  dwellings,  and  the  doorways  of  our  lodges  had  no  fastenings 


THE  OTTAWA  AND  CHIPPEWA. 


5 


to  them,  but  simply  a frail  mat  or  a blanket  was  hung-  over  our 
doorways  which  might  be  easily  pushed  or  thrown  one  side  with- 
out any  noise  if  theft  or  any  other  mischief  were  intended.  But 
we  were  not  afraid  for  any  such  thing  to  happen  us,  because  we 
knew  that  every  child  of  the  forest  was  observing  and  living  un- 
der the  precepts  which  their  forefathers  taught  them,  and  the 
children  were  taught  almost  daily  by  their  parents  from  infancy 
unto  manhood  and  womanhood,  or  until  they  were  separated 
from  their  families. 

These  precepts  or  moral  commandment  by  which  the  Ottawa 
and  Chippewa  nations  of  Indians  were  governed  in  their  primi- 
tive state,  were  almost  the  same  as  the  ten  commandments 
which  the  God  Almighty  himself  delivered  to  Moses  on  Mount 
Sinai  to  the  tables  of  stone.  Very  few  of  these  divine  precepts 
are  not  found  among  the  precepts  of  the  Ottawa  and  Chippewa 
Indians,  except  with  regard  to  the  Sabbath  day  to  keep  it  holy; 
almost  every7  other  commandment  can  be  found,  only  there  are 
mauv  more  as  there  were  about  twenty  of  these  “uncivilized'’ 
precepts.  They  also  believed,  in  their  primitive  state,  that  the 
eye  ot  this  Great  being  is  the  sun  by  day.  and  by  night  the  moor, 
and  stars,  and.  therefore,  that  God  or  the  Great  Spirit  sees  all 
things  everywhere,  night  and  day,  and  it  would  be  impossible  to 
hide  our  actions,  either  good  or  bad,  from  the  eye  of  this  Great 
being.  Even  the  very  threshold  or  crevice  of  your  wigwam  will 
be  a witness  against  you,  if  you  should  commit  any  criminal  ac- 
tion when  no  human  eye  could  observe  your  criminal  doings, 
but  surely  your  criminal  actions  will  be  revealed  in  some  future 
time  to  your  disgrace  and  shame.  There  were  continual  incul- 
cations to  the  children  by  their  parents.  Every  parent  was  a 
preacher  to  his  children,  and  in  every  feast  and  council,  by7  the 
“instructors  of  the  precepts''  to  the  people  or  to  the  audience 
of  the  council.  How  often  I heard  the  speaker  in  council  mak- 
ing preliminary  remarks  saying,  “as  the  Great  Spirit  who  cre- 
ated us  and  created  all  things  for  the  good  of  his  creatures, 
will  kindly  look  down  upon  us  as  Pis  council.”  For  these  reas- 
ons the  Ottawas  and  Chippewas  in  their  primitive  state  were 
honest  and  upright  in  their  dealings  with  their  fellow-beings. 
Their  word  of  promise  was  as  good  as  a promissory  note,  even 
better, as  these  notes  some  times  are  neglected  and  not  perform- 
ed according  to  their  promises;  but  the  Indian  promise  was  very 
sure  and  punctual,  although,  as  they  had  no  time  pieces  they 
measured  their  time  by  the  sun.  If  an  Indian  promised  to  exe- 
cute a certain  obligation  at  such  a time,  at  so  many  days,  and 
at  such  height  of  the  sun.  when  that  time  comes  he  would  be 
there  punctually  to  fulfill  this  obligation.  This  was  formerly 
the  character  of  the  Ottawa  and  Chippewa  Indians  of  Michigan. 
But  now,  our  living  is  altogether  dfferent,  as  we  are  continually 
suffering  under  great  anxiety  and  perplexity,  and  continually 
being  robbed  and  cheated  in  every  manner."  Even  our  houses 
have  been  forcibly  entered  for  thieving  purposes  and  murder; 
people  have  been  knocked  down  and  robbed;  great  safes  have 
been  blown  open  with  powder  in  our  little  town  and  their  con- 


6 


INDIANS  OF  MICHIGAN. 


tents  carried  away,  and  even  children  of  the  Causcasian  race 
are  heard  cursing  and  blaspheming'  the  name  of  their  Great 
Cieator.  upon  whose  pleasure  we  dependod  for  our  existence. 

According  to  my  recolletion  of  the  mode  of  living  in  our  vil- 
lage, so  soon  as  darkness  came  in  the  evening,  the  young  boys 
and  girls  were  not  allowed  to  go  out  of  their  lodges. Every  one  of 
them  must  be  called  in  to  his  own  lodge  for  the  rest  of  the 
night.  And  this  rule  of  the  Indians  in  their  wild  state  was  im- 
plicitly observed. 

Ottawa  and  Chippwa  Indians  were  not  what  we  would  call  en- 
tirely infidels  and  idolaters,  for  they  believe  that  there  is  a 
supreme  ruler  of  the  universe,  the  Creator  of  all  things,  the 
Great  Spirit,  to  which  they  offer  worship  and  sacrifices  in  a cer- 
tain form.  It  was  customary  among  them,  every  spring  of  the 
year,  to  gather  all  the  cast  off  garments  that  had  been  worn 
during  the  winter  and  rear  them  up  on  a long  pole  while  they 
were  having  festivals  and  jubilees  to  the  Great  Spirit.  The  ob- 
ject of  doing  this  was  that  the  Great  Spirit  might  look  down 
from  heaven  and  have  compassion  on  his  red  children.  And  be- 
sides tattered  bundles  of  these  old  garments,  a dog  is  suspend- 
ed by  the  neck  on  this  pole  as  a sacrifice  to  the  Creator  “Kit- 
chi-manito”  or  the  Great  Spirit.  Herein  great  companies  of 
them,  consisting  of  men.  women  and  children  danced  around  the 
pole,  according  to  the  time  by  the  beating  of  the  holy  or  conse- 
crated drum  and  sacred  rattle,  which  is  made  from  the  hard 
shell  of  a smooth  winter  squash,  these  instruments  are  very 
old  and  kept  for  that  purpose  only,  and  accompanied  by  two 
musicians  with  the  following  words  (in  song  ): 

"The  Great  Spirit  will  down  upon  us.”  The  Great  Spirit  will 
have  mercy  upon  us.”  Many  times  repeated,  and  response  is 
occasionally  heard  from  the  company  of  dancers,  "we-ho  we-ho” 
which  signifies, “so  be  it  so  be  it.”  This  was  the  beginning  of  the 
jubilee  in  the  spring  .time.  There  were  many  dances  during 
the  summer  time,  such  as  strawberry  dance,  green  corn  dance, 
fire  dance  and  medicine  dance,  and  all  these  dances  were  con- 
sidered as  thanksgiving  dances  to  the  Almighty  giver  of  all 
things.  This  is  one  of  the  customs.  The  cruel  “Sun  dance” 
was  never  practiced  among  the  Ottawa  and  Chippewa  Indians 
of  Michigan,  as  it  was  formerly  practiced  among  the  Dakota 
Indians. 

Only  this,  that  they  foolishly  believe  that  there  are  certain 
Deities  all  over  the  lands  who  to  a certain  extent  govern  or  pre- 
side over  certain  places, as  a Deity  who  presides  over  this  river, 
over  this  lake,  or  this  mountain,  or  island,  or  country,  and  they 
were  careful  not  to  express  anything  which  might  displease  such 
Deities;  but  that  they  were  not  supreme  rulers,  only  to  a cer- 
tain extent  they  had  power  over  the  land  where  they  presided. 
These  Deities  were  supposed  to  be  governed  by  the  Great  Spirit 
above.  Therefore, they  are  not  allowed  to  be  on  the  face  of  the 
earth,  to  go  about  at  liberty  here  and  there  to  frighten  the  in- 
habitants of  the  earth.  Ottawa  and  Chippewa  Indians  believed 
that  the  thunder,  whose  inhabitant  was  among  the  clouds,  was 


THE  OTTAWA  AND  CHIPPEWA. 


especially  created  by  the  Almighty  as  a guard  against  the  en- 
croachment of  these' deities,  or  to  keep  them  in  their  pioper 
bounds,  or  to  keep  them  continually  in  their  proper  place. 

These  Deities  are  in  various  forms,  as  some  are  like  a great 
tiger  and  others  like  a great  serpenr.  and  at  their  will  they 
could  turn  into  a human  shape  and  converse  with  the  people  in 
dreams,  and  especially  to  the  young  people,  whi’e  the  young 
people  performed  the  custom  of  fasting  ten  days  in  each  3-ear. 
During  that  time  whoever  had  dreamed  of  having  conversed 
with  deities,  such  persons  would  either  become  a great  warrior 
I or  a great  medicine  man,  prophet  or  leader  among  his  people. 


CHAPTER  II. 

Cases  of  Murders  AmoDg  Ottawas  and  Cliippewas  Exceedingly  Scarce— Ceding 
the  Grand  Traverse  Region  to  the  Chippewas  on  Account  of  Murder.  Immor- 
ality Among  the  Ottawas  not  Common— Marriage  in  Former  Times. 

The  murders  in  cold  blood  among  the  Ottawa  and  Chippewa 
nations  of  Indians  in  their  primitive  state  were  exceedingly-  few. 
at  least  there  was  only  one  account  in  our  old  traditions  where  a 
murder  had  been  committed,  a young  and  foolish  Ottawa  having 
stabbed  a 3-oung  Chippewa  while  in  dispute  over  their  nets  when 
they-  where  fishing  for  herrings  on  the  Straits  of  Mackinac.  This 
nearly-  caused  a terrible  bloody-  war  between  the  two  powerful 
tribes  of  Indians  (as  they-  were  numerous  then)  so  closely-  related. 
The  tradition  sa3's  they-  had  council  after  council  upon  this  sub- 
ject. and  many-  speeches  were  delivered  on  both  sides.  The  Chip- 
peyvas  proposed  war  to  settle  the  question  of  murder,  while  the 
Ottayvas  proposed  compromise  and  restitution  for  the  murder. 
Finally-  theOttawas  succeeded  in  settling  the  difficulty-  by  ceding 
part  of  their  countrj-  to  the  Chippewa  nation,  which  is  now 
known  and  distinguished  as  the  Grand  Traverse  Region  as  their 
hunting  ground.  A strip  of  land  which  I believe  to  hay-e  extend- 
ed from  a point  near  Sleeping  Bear,  down  to  the  eastern  shore  of 
the  Grand  Traverse  Bay-,  some  thirty  or  forty-  miles  yvide.  thence 
between  two  parallel  lines  running  southeasterly  until  they 
^strike  the  head  waters  of  Muskegon  river,  which  empties  into 
Lake  Michigan  not  ver}-  far  below  Grand  Haven.  They  were  al- 
so allowed  access  to  all  the  rivers  and  streams  in-  the  Lower  Pen- 
insula of  Michigan,  to  trap  the  beavers,  minks,  otters  and  musk- 
rats. The  Indians  used  these  furs  in  former  times  for  garments 
and  blankets.  This  is  the  reason  that  to  this  day  the  Odjebwes 
(Chippewas)  are  found  in  that  section  of  the  countrj-.  The  chief 
We-we-gen-de-hej-,  who  discovered  a great  copper  kettle  while 
hunting  in  that  region,  was  the  first  settler  of  the  Grand  Trav- 
erse region  according  to  the  treaty-  betyveen  the  Ottawas  and 


INDIANS  OF  MICHIGAN. 


8 

Chippewas. 

It  may  be  said  this  is  not  true;  it  is  a mistake.  We  have  known 
several  cases  of  murders  among'  the  Ottawas  and  Chippewas.  I 
admit  it  to  be  true  that  there  have  been  cases  of  murders  among 
the  Ottawas  and  Chippewas  since  the  white  people  knew  them. 
But  these  cases  of  murders  occurred  sometime  after  they  came 
in  contact  with  the  white  races  in  their  country;  but  I am  speak- 
ing now  of  the  primitive  condition  of  Indians,  particularly  of 
the  Ottawas  and  Chippewas,  and  I believe  most  of  those  cases  of 
murders  were  brought  on  through  the  bad  influence  of  white 
men,  by  introducing  into  the  tribes  this  great  destroyer  of  man- 
kind, soul  and  body,  intoxicating  liquors!  Vet,  during  seventy 
years  of  my  existence  among  the  Ottawas  and  Chippewas,  I have 
never  witnessed  one  case  of  murder  of  this  kind,  but  I heard 
there  were  a few  cases  in  other  parts  of  the  country,  when  in 
their  fury  from  the  influence  of  intoxicating  liquors. 

There  was  one  case  of  a sober  murder  happened  about  sixty 
years  ago  at  Arbor  Croche.  where  one  young  man  disposed  of 
his  lover  by  killing,  which  no  Indian  ever  knew  the  actual  cause 
of.  He  was  arrested  and  committed  to  the  Council  and  tried  ac- 
cording to  the  Indian  style;  and  after  a long  council,  or  trial,  it 
was  determined  the  murderer  should  be  banished  from  the  tribe. 
Therefore,  he  was  banished.  This  man  was  one  of  Egnace  Pe- 
toskey's  half-brothers  and  was  a mixed  blood.  In  1852  he  return- 
ed to  Harbor  Springs  from  his  banishment  with  quite  a large 
family,  and  one  of  his  sons  enlisted  in  the  late  Rebellion  of  the 
United  States,  but  he  died  or  was  killed  during  the  war  and  old 
father  died  in  1896.  He  was  about  100  years  .old  when  he  died. 
He  applied  for  a pension  on  account  of  his  son.  but  he  died  be- 
fore he  could  get  it  from  the  pension  bureau.  Also,  about  this 
time,  one  case  of  sober  murder  transpired  among  the  Chippewas 
of  Sault  Ste.  Marie,  committed  by  one  of  the  young  Chippewas 
whose  name  was  Wau-bau-ne-me-kee  (White-thunder),  who 
might  have  been  released  if  he  had  been  properly  tried  and  im- 
partial judgement  exercised  over  the  case,  but  we  believe  it  was 
not.  This  Indian  killed  a white  man.  when  he  was  perfectly  sob- 
er, by  stabbing.  He  was  arrested,  of  course,  and  tried  and  sen- 
tenced to  be  hanged  at  the  Island  of  Mackinac.  I distinctly  re- 
member the  time.  This  poor  Indian  was  very  happy  when  he 
was  about  to  be  hanged  on  the  gallows.  He  told  the  people  that 
he  was  very  happy  to  die,  for  he  felt  that  he  was  innocent.  He 
did  not  deny  killing  the  man,  but  he  thought  he  was  justifiable 
in  the  sight  of  the  Great  Spirit,  as  such  wicked  monsters  ought 
to  be  killed  from  off  the  earth;  as  this  white  man  came  to  the  In- 
dian’s wigwam  in  the  dead  of  night  and  dragged  the  mother  of 
children  from  his  very  bosom  for  licentious  purpose.  He  remon- 
strated, but  his  remonstrances  were  not  heeded,  as  this  ruffian 
was  encouraged  by  others  who  stood  around  his  wigwam,  and 
ready  to  fall  upon  this  poor  Indian  and  help  their  fellow  ruffian; 
and  he  therefore  stabbed  the  principal  party,  in  defense  of  his 
beloved  wife,  for  which  cause  the  white  man  died.  If  an  Indian 
should  go  to  the  white  man's  house  in  the  dead  of  night  and  com- 


THE  OTTAWA  AND  CHIPPEWA. 


9 


mit  that  crime,  he  would  be  killed,  of  course;  but  what  man  is 
there  who  would  say  that  is  too  bad,  this  Indian  to  be  killed  in 
that  manner?  But  ever}’  mau  will  say  amen,  only  he  ought  to 
have  been  more  tortured  before  he  was  killed;  and  let  the  man 
who  killed  this  bad  and  wicked  Indian  be  rewarded!  This  is  what 
would  be  the  result  if  the  Indian  would  have  done  the  same  thing 
as  this  white  man  did. 

Let  me  here  further  relate  about  this  interesting  Indian, 
“Wau-baw-mi-ne-kee.”  It  is  said  that  he  had  the  most  super- 
natural strength  of  any  man  that  ever  walked  on  the  face  of  the 
earth.  Those  persons  who  relate  this  matter  are  creditable  and 
reliable  persons.  They  were  both  Christians  and  leaders  of  the 
church  of  Harbor  Springs,  and  their  names  are  Ta-gwa-ney  and 
Louis  Wapon.  The  latter  was  a deacon  of  the  church  of  Har- 
bor Springs.  The  recital  of  the  story  is  this:  They  had  a long 
visit  with  Wau-bau-ne-me-kee  in  his  confinement  at  the  Fort  of 
Mackinac.  Some  time  after  the  trial  and  while  they  were  con- 
versing with  the  prisoner,  he  told  his  visitors  that  he  could  get 
away  from  his  conflement  if  he  wished  to,  but  he  did  not  wish  to 
get  away  because  he  was  willing  to  die.  and  willing  to  observe 
the  council  of  one  of  the  man  of  God  who  visited  him  soon  after 
he  was  confined.  The  chain  and  fetters  on  my  hands  and  feet 
are  nothing  to  me.  as  I could  break  them  all  to  pieces.  As  they 
were  talking  they  lit  their  pipes  to  smoke.  He  too(the  prise  ner) 
was  trying  to  light  his  pipe  with  two  hands,  but  he  could  not  do 
so  very  well  on  account  of  his  hands  being  chained  and  conse- 
quently spilt  some  of  his  tobacco  on  his  lap,  and  all  at  once  be 
exclaimed.  "Ho-wah!  Te-way!”  (These  words  were  used  among 
the  Ottawas  and  Chippewas  as  an  exclamation  for  disappoint- 
ment), at  the  same  time  jerking  and  breaking  his  fetters  and 
throwing  them  violently  on  the  floor  and  doing  the  same  way 
with  those  on  his  feet,  although  the  chain  was  attached  to 
them  and  fastened  to  the  floor.  The  visitors  were  almost  out 
of  their  wits,  frightened  and  astonished.  He  then  said,  “This 
is  the  way  I could  do  if  I wished  to  escape  from  this  prison.” 
The  keeper  came  in  soon  ofter  with  the  look  of  astonishment 
and  picked  up  the  broken  irons  and  went  out  without  a word, 
but  he  soon  returned  with  new  fetters  and  again  fastened  them 
on  his  prisoner.  When  he  was  about  to  be  hung,  many  Chris- 
tian men  and  women  came  and  put  on  his  grave  clothes,  and 
when  they  all  started  to  the  place  of  execution  he  went  before 
them,  leaping  and  skipping  and  rejoicing  and  saying  that  he 
was  going  to  the  place  where  he  would  suffer  no  more. 

The  Ottawas  and  Chippewas  were  quite  virtuous  in  their 
primitive  state, as  there  were  no  illegitimate  children  reported 
in  our  old  traditions.  But  very  lately  this  evil  came  to  exist 
among  the  Ottawas — so  lately  that  the  second  case  among  the 
Ottawas  of  Arbor  Croche  is  yet  living  in  1897.  And  from  that 
time  this  evil  came  to  be  quite  frequent,  for  immorality  has 
been  introduced  among  these  people  by  evil  white  persons  who 
bring  their  vices  into  the  tribes. 

In  the  former  times,  or  before  the  Indians  were  Christianized, 


10 


INDIANS  OF  MICHIGAN. 


when  a young’  man  came  to  be  a fit  age  to  get  married,  he  did 
not  trouble  himself  about  what  girl  he  should  have  for  his  wife; 
but  the  parents  of  the  young  man  did  this  part  of  the  business. 
When  the  parents  thought  best  that  their  son  should  be  separ- 
ated from  their  family  by  marriage,  it  was  their  business  to  de- 
cide what  woman  their  son  should  have  as  his  wife:  and  after 
selecting  some  particular  girl  among  their  neighbors,  they 
would  make  up  quite  a large  package  of  presents  and  then  go 
to  the  parents  of  the  girl  and  demand  the  daughter  for  their 
son’s  wife,  at  the  same  time  delivering  the  presents  to  the  par- 
ents of  the  girl.  If  the  old  folks  said  yes,  then  they  would 
bring  the  girl  right  along  to  their  son  and  tell  him,  ‘“We  have 
brought  this  girl  as  your  wife  so  long  as  you  live;  now  take  her, 
cherish  her,  and  be  kind  to  her  so  long  as  you  live.”  The  young 
man  and  girl  did  not  dare  to  say  aught  against  it,  as  it  was  the 
law  and  custom  among  their  people,  but  all  they  had  to  do  was 
to  take  each  other  as  man  and  wife.  This  was  all  the  rules  and 
ceremony  of  getting  married  in  former  times  among  the  Otta- 
was  and  Chippewas  of  Michigan;  they  must  not  marry  their 
cousins  nor  second  cousins.  The  young  couple  always  stayed 
with  their  parents  in  the  same  wigam  two  or  three  years  after 
they  were  married  or  until  they  could  have  enough  “Pa-quas” 
to  have  a separate  wigwam  to  live  in.  These  “Pa-quas”  are 
made  from  the  marsh  reeds  by  sewing  them  together  some  ten 
or  twelve  feet  in  length,  and  are  very  light  and  easily  portable 
from  place  to  place,  and  they  must  also  possess  a great  bark  ca- 
noe to  which  the  parents  and  neighbors  always  help  the  young 
couple  to  obtain  these  things  and  everything  which  is  necess- 
arj'  to  sustain  themselves  separately  as  a family.  When  the 
Indian  family  possessing  these  portable  wigwams  and  one  great 
bark  canoe,  one  wooden  canoe,  which  he  can  push  off  at  any 
time  to  hunt  and  looking  for  some  fishes  in  lakes  and  rivers  for 
his  wife  and  children,  and  twb  kinds  of  spears  as  he  must  have 
one  for  spearing  larger  fishes  and  the  other  for  smaller  fishes. 
He  must  also  have  two  guns,  one  for  shooting  larger  game  and 
one  for  smaller.  He  must  have  a hunting  knife  and  hunting 
ax.  Any  Indian  possessing  all  these  things  is  considered  an  in- 
depently  rich  and  happy  man. 


THE  OTTAWA  AND  CHIPPEWA. 


11 


CHAPTER  III. 

Earliest  Possible  Known  History  of  Mackinac  Island— Its  Historical  Definition 
Who  Resided  at  the  Island — Massacre  at  the  Island  by  Senecas — Where  the 
Ottawas  were  Living  at  that  Time— Only  Two  Escape  the  Massacre — What 
Became  of  Them— The  Legends  of  the  Two  Who  Escaped— Occupants  of  the 
Island  Afterwards — Who  Killed  Warrior  Tecumseh! 

Again.  most  every  historian,  or  annalist  so-called,  who  writes 
about  the  Island  of  Mackinac  and  the  Straits  and  vicinity,  tells 
us  that  the  definition  or  the  meaning  of  the  word  “Michili- 
mackinac”  in  the  Ottawa  and  Chippewa  language  is  “large 
turtle,”  derived  from  the  word  Mi-she-mi-ki-nock  in  the  Chippe- 
wa language.  That  is,  “Mi-she”  is  one  of  the  adnominals  or  ad- 
jectives in  the  Ottawa  and  Chippewa  languages,  which  would 
signify  tremendous  in  size;  and  “Mikinock”  is  the  name  of  mud 
turtle— meaning,  therefore,  “monstrous  large  turtle,”  as  the 
the  historians  would  have  it.  But  we  consider  this  to  be  a clear 
error.  Where-ever  those  annalists,  or  those  who  write  about 
the  Island  of  Mackinac,  obtain  their  information  as  to  the  defi- 
nition of  the  word  Michilimackinac,  I don’t  know,  when  our 
tradition  is  so  direct  and  so  clear  with  regard  to  the  historical 
definition  of  that  word,  and  is  far  from  being  derived  from  the 
word  “Michilimackina,”  as  the  historians  have  told  us.  Our 
tradition  says  that  when  the  Island  was  first  discovered  by  the 
Ottawas,  which  was  sometime  before  America  was  known  as  an 
existing  country  by  the  white  man,  there  was  a small  indepen- 
dent tribe,  a remnant  race  of  Indians,  who  occupied  this  island, 
and  who  became  confederated  with  the  Ottawas  when  the  Ot- 
tawas were  living  at  Manitoulin, formerly  called  Ottawa  Island, 
which  is  situated  north  of  Lake  Huron.  The  Ottawas  thought 
a good  deal  of  this  unfourtunate  race  of  people,  as  they  were 
kind  of  an  interesting  sort  of  people;  but,  unfortunately,  they 
had  most  powerful  enemies,  who,  every  now  and  then,  would 
come  upon  them  to  make  war  with  them.  Their  enemies  were 
of  the  Iroquois  of  New  York.  Therefore,  once  in  the  dead  of 
winter  while  the  Ottawas  were  having  a great  jubilee  and  war 
dances  at  their  island,  now  Manitoulin,  on  account  of  their 
great  conquest  over  the  We-ne-be-goes,  of  Wisconsin,  of  which 
I will  speak  more  fully  in  subsequent  chapters,  during  which 
time  the  Senecas  of  New  York,  of  the  Iroquois  family  of  In- 
dians, came  upon  the  remnant  race  and  fought  them,  and  al- 
most entirely  annihilated  them.  But  two  escaped  to  tell  the 
story,  who  effected  their  escape  by  flight  and  by  hiding  in  one 
of  the  natural  caves  at  the  island,  and  therefore  that  was  the 
end  of  this  race.  And  according  to  our  understanding  and  tra- 
ditions the  tribal  name  of  those  disastrous  people  was  “Mi-shi- 
ue-mack-i-naw-go,”  which  is  still  existing  to  this  day  as  a monu- 
ment of  their  former  existence;  for  the  Ottawas  and  Chippewas 


12 


INDIANS  OF  MICHIGAN. 


named  this  little  island  “Mi-shi-ne-mack-i-nong’’  for  memorial 
sake  of  their  former  confederates,  which  word  is  the  locative 
case  of  the  Indian  noun  “Michinemackinawgo.’’  Therefore,  we 
contend,  this  is  properly  where  the  name  Michilimackinac  is  or- 
iginated. 

This  is  the  earliest  possible  history  of  this  Island,  as  I have  re- 
lated, according  to  the  Ottawa  traditions;  and  from  that  time 
forward  there  have  been  many  changes  in  its  history,  as  other 
tribes  of  Indians  took  possession  of  the  island,  such  as  the  Hu- 
rors  and  Chippewas;  and  still  later  by  the  whites — French,  Eng- 
lish and  Americans;  and  numbers  of  battles  have  been  fought 
from  time  to  time  there,  by  both  Indians  and  whites,  of  which  I 
need  not  relate  as  other  historians  have  already  given  us  the 
accounts  of  them.  But  only  this  I would  relate,  because  I have 
never  yet  seen  the  account  of  it.  It  is  related  in  our  traditions 
that  at  the  time  when  the  Chippewas  occupied  the  island  they 
ceded  it  to  the  United  States  Government,  but  reserved  a strip 
of  land  all  around  the  island  as  far  as  a stone  throw  from  its 
water’s  edge  as  their  encampment  grounds  when  they  might 
come  to  the  island  to  trade  or  other  business. 

Perhaps  the  reader  would  like  to  know  what  became  of  those 
two  persons  who  escaped  from  the  lamented  tribe  Mishinema- 
ckinawgoes.  I will  here  give  it  just  as  it  is  related  in  our  tra- 
ditions, although  this  may  be  considered,  at  this  age,  as  a ficti- 
tious story;  but  every  Ottawa  and  Chippewa  to  this  day  believes 
it  to  be  positively  so.  It  is  related  that  the  two  persons  escap- 
ed were  two  young  people,  male  and  female,  and  they  were  lov- 
ers. After  everything  got  quieted  down,  they  fixed  their  snow- 
shoes  inverted  and  crossed  the  lake  on  the  ice,  as  snow  was  quiet 
deep  on  the  ice,  and  they  went  towards  the  north  shore  of  "Lake 
Huron.  The  object  of  inverting  their  snow-shoes  was  that  in 
case  any  person  should  come  across  their  tracks  on  the  ice, their 
tracks  would  appear  as  if  going  toward  the  island.  They  be- 
came so  disgusted  with  human  nature,  it  is  related,  that  they 
shunned  every  mortal  being,  and  just  lived  by  themselves,  se- 
lecting the  wildest  part  of  the  country.  Therefore  the  Otta- 
was  and  Chippewas  called  thenr‘Paw-gwa-tchaw-nish-naw-bay.” 
The  last  time  they  were  seen  by  the  Oftawas,  they  had  ten 
children — all  boys,  and  all  living  and  well.  But  they  were  not 
with  their  children  at  the  time  they  were  seen.  The  Ottawas 
did  not  see  any  of  the  children  but  they  told  them  that  they 
had  ten  and  all  full  grown  roaming  in  the  wildest  part  of  the 
country.  Both  of  those  old  people  were  great  doctors.  They 
cured  every  kind  of  sickness  with  nature’s  laboratory  which 
they  gathered  from  the  wilds  of  the  country.  But  the  other 
big  medicine  men  among  the  Ottawas  felt  quite  infatuated 
about  this  matter  because  they  could  not  get  any  business  of 
doctoring  as  nobody  called  upon  them  for  medicine.  Therefore 
they  held  a secret  council  to  determine  in  what  manner  they 
might  dispose  of  this  old  couple.  But  this  old  couple,  having  al- 
ready become  supernatural  and  prophets,  knew  what  was  going 
on  amongst  the  great  medicine  men.  So  they  disappeared  at 


THE  OTTAWA  AND  CHIPPEWA. 


13 


the  twinkling-  of  the  eye  and  notcdyever  knew  where  they  went. 

And  every  Ottawa  and  C hippewa  believes  to  this  day  that 
• fhey  are  still  in  existence  ard  rot  ming-  in  the  wildest  part  of  the 
f lancl,  hut  as  supernatural  beings — Ibat  is. they  can  be  seen  or  un- 
[ seen,  just  as  they  see  fit  to  be:  and  sometimes  they  simply  mani- 
fest themselves  as  being  present  by  throwing  a club  or  a stone 
at  a person  walking  in  solitude,  or  by  striking  a dog  belonging  to 
the  person  walking',  and  sometimes  by  throwing  a club  at  the 
lodge,  night  or  day,  or  bearing  their  footsteps  walking  around 
■ the  wigwam  when  the  Indians  would  be  camping  out  in  an  unset- 
tled part  of  the  country,  and  the  dogs  would  bark,  just  as  they 
would  bark  at  any  strange  person  approaching  the  door.  And 
[ sometimes  they  would  be  tracked  on  snow  by  hunters,  and  if  fol- 
! lowed  on  their  track,  however  recently  passed,  they  never  could 
I be  overtaken.  Sometimes  when  an  Indian  would  be  hunting  or 
walking  in  solitude,  he  would  suddenly  be  seized  with  an  unearth- 
ly fright,  terribly  awe  stricken.  apprehending  some  great  evil. 
He  feels  a very  peculiar  feeling  from  head  to  foot — the  hair  of 
his  head  standing  and  feeling  stiff  like  a porcupine  quill.  He 
feels  almost  benumbed  with  fright,  and  yet  he  does  not  know 
what  it  is:  and  looking  in  every  direction  to  see  something,  but 
nothing  to  be  seen  which  might  cause  a sensation  of  terror.  Col- 
lecting himself,  he  would  then  say,  “Pshaw!  it’s  nothing  to  be 
afraid  of.  It’s  nobody  else  but  Paw-gwa-tchaw-nish-naw-bajr 
that  is  approaching  me.  Perhaps  he  wanted  something  of  me.” 
They  would  then  leave  something  on  their  tracks,  tobacco,  pow- 
der or  sometaing  else.  Once  in  a great  while  they  would  appear 
and  approach  the  person  to  talk  with  him,  and  in  this  case,  it  is 
said,  they  would  always  begin  with  the  sad  story  of  their  great 
catastrophe  at  Mackinac  Island.  And  whoever  would  be  so  for- 
tunate as  to  meet  or  see  them  and  to  talk  with  them,  such  person 
would  always  become  a prophet  to  his  people,  either  Ottawa  or 
Chippewa.  Therefore,  Ottawas  and  Chippewas  called  these 
supernatural  beings  '•Paw-gwa-tchaw-nish-naw-bay,”  which  is, 
strictly  “Wild  roaming  supernatural  being.” 

Pine  river  country,  in  Charlevoix  county.  Michigan,  w'hen  this 
country  was  wild,  especially  near  Pine  Lake,  was  once  consid- 
ered as  the  most  famous  resort  of  this  kind  of  supernatural  be- 
ings. I was  once  conversing  with  one  of  the  first  white  settlers 
of  that  portion  of  the  country,  who  settled  near  to  the  place  now 
called  Boyne  City,  at  the  extreme  end  of  the  east  arm  of  Pine 
Lake.  In  the  conversation  he  told  me  that  many  times  they  had 
been  frightened,  particularly  during  the  nights,  by  hearing 
what  sounded  like  human  footsteps  around  outside  of  their  cab- 
in: and  their  dogs  would  be  terrified.  crouching  at  the  doorway, 
snarling  and  growling,  and  sometimes  fearfully  barking.  When 
i daylight  came,  the  old  man  would  go  out  in  order  to  discover 
what  it  was  or  if  he  could  track  anything  around  his  cabin,  but 
he  never  could  discover  a track  of  any  kind.  These  remarkable, 
mischievous,  audible,  fanciful,  appalling  apprehensions  were  of 
very  frequent  occurrence  before  any  other  inhabitants  or  set- 
tlers came  near  to  his  place:  but  now,  they  do  not  have  such  ap- 


14  INDIANS  OF  MICHIGAN. 

prehensions  since  many  settlers  came. 

The  massacre  of  Mishinimackinawgoes  by  Seneca  Indians  of 
New  York  happened  probably  more  than  five  or  six  hundred  years 
ago.  I could  say  much  more  which  would  be  contradictory  of 
other  writers  of  the  history  of  the  Indians  in  this  country.  Ev- 
en in  the  history  of  the  United  States  I think  there  are  some 
mistakes  concerning  the  accounts  of  the  Indians,  particularly  of 
accounts  of  our  brave  Tecumseh,  as  it  is  claimed  that  he  was 
killed  by  a soldier  named  Johnson, upon  whom  they  conferred  the 
honor  of  having  disposed  of  the  dreaded  Tecumseh.  Even  pict- 
ured out  as  being  coming  up  with  his  tomahawk  to  strike  a man 
who  was  on  horseback,  but  being  instantly  shot  dead  with  the 
pistol.  Now  I have  repeatedly  heard  our  oldest  Indians,  both 
male  and  female,  who  were  present  at  the  defeat  of  the  British 
and  Indians,  all  tell  a unanimous  story,  saying  that  they  came  to 
a clearing  or  opening  spot,  and  it  was  there  where  Tecumseh 
ordered  his  warriors  to  rally  and  fight  the  Americans  once  more, 
and  in  this  very  spot  one  of  tTie  American  musket  balls  took  ef- 
fect in  Tecumseh’s  leg  so  as  to  break  the  bone.  He  was  sitting 
on  the  ground  when  he  told  his  warriors  to  flee  as  well  as  they 
could,  and  said,  “One  of  my  legs  is  shot  off!  But  leave  me  one  or 
two  guns  loaded;  I am  going  to  have  a last  shot.  Be  quick  and 
go.”  That  was  the  last  word  spoken  by  Tecumseh.  As  they 
looked  back,  they  saw  the  soldiers  thick  as  a swarm  of  bees 
around  where  Tecumseh  was  sitting  on  the  ground  with  his 
broken  leg,  and  so  they  did  not  see  him  any  more;  and,  therefore, 
we  always  believe  that  the  Indians  or  Americans  know  not  who 
made  the  fatal  shot  on  Tecumseh’s  leg,  or  what  the  soldiers  did 
with  him  when  they  came  up  to  him  as  he  was  sitting  on  the 
ground. 


CHAPTER  .IV. 

The  Author’s  Reasons  for  Recording  the  History  of  His  People  and  Their  Lan- 
guage—History  of  His  Nationality— A Sketch  of  His  Father’s  History — How 
the  Indians  were  Treated  in  Manitoba  Country  One  Hundred  Years  ago— His 
Father’s  Banishment  to  Die  on  a Lonely  Island  by  the  White  Traders — Sec- 
ond Misfortune  of  the  Ottawas  on  Account  of  the  Shawanee  Prophet. 

The  Indian  tribes  are  continually  diminishing  on  the  face  of 
this  continent.  Some  have  already  passed  entirely  out  of  exis- 
tence and  are  forgotten,  who  once  inhabited  this  part  of  the 
country;  such  as  the  Mawsh-ko-desh,  Urons,  Ossaw-gees — who 
formerly  occupied  Saw-gi-naw-bay;  and  the  Odaw-gaw-mees, 
whose  principal  habitation  was  about  the  vicinity  of  Detroit 
river.  They  are  entirely  vanished  into  nothingness.  Not  a sin- 
gle page  of  their  history  can  be  found  on  record  in  the  history 


s 


THE  OTTAWA  AND  CHIPPEWA. 


15 


of  this  country,  or  hardly  an  allusion  to  their  existence.  My 
own  race,  once  a very  numerous,  powerful  and  warlike  tribe  of 
Indians,  who  proudly  trod  upon  this  soil,  is  also  near  the  end  of 
existence.  In  a few  more  generations  they  will  be  so  inter- 
mingled with  the  Caucasian  race  as  to  be  hardly  distinguished 
as  descended  from  the  Indian  nations,  and  their  language  will 
be  lost.  I myself  was  brought  up  in  a pure  Indian  style,  and 
lived  in  a wigwam,  and  have  partaken  of  every  kind  of  the 
wild  jubilees  of  my  people,  and  was  once  considered  one  of  the 
best  "Pipe-’  dancers  of  the  tribe.  But  when  nearly  grown  up,  I 
was  invited  by  a traveling  Protestant  Missionarv,  whose  name 
was  Alvin  Coe,  to  go  home  with  him  to  the  state  of  Ohio,  with 
the  assurance  that  he  would  give  me  a good  education  like  the 
white  man,  and  the  idea  struck  me  that  I could  be  really  edu- 
cated and  be  able  to  converse  with  the  white  people.  And  al- 
though at  that  time  (in  the  fa'l  of  1840)  I missed  the  opportunity, 
the  idea  was  never  after  off  my  mind.  So  some  time  afterwards 
I started  out  voluntarily  to  obtain  an  education;  and  I had  near- 
ly succeeded  in  completing  mv  professional  studies  when  I was 
| called  away  to  come  home  and  look  after  my  aged  father,  in 
: 1850.  And  now  I have  four  children,  but  not  one  of  them  can 
| speak  the  Indian  language.  And  every  one  of  the  little  Indian 
urchins  who  are  now  running  about  in  our  town  can  speak  to 
. each  other  quite  fluently  in  the  English  language;  but  I am  very 
sorry  to  add  that  they  have  also  learned  profanity  like  the 
white  children.  For  these  reasons  it  seems  desirable  that  the 
history  of  my  people  should  not  be  lost,  like  that  of  other  tribes 
who  previously  existed  in  this  country,  and  who  have  left  no 
record  of  their  ancient  legends  and  their  traditions. 

Before  proceeding  to  record  the  history  of  the  Ottawas  of  the 
State  of  Michigan,  to  whom  I am  immediately  connected  in  their 
future  destinies,  I propose  to  rehearse  in  a summary  manner 
my  nationality  and  family  history.  Our  tradition  says  that 
long  ago,  when  the  Ottawa  tribes  of  Indians  used  to  go  on  the 
warpath  either  towards  the  south  or  towards  the  west,  even  as 
far  as  to  the  Rocky  Mountains  my  remote  ancestors  were  cap- 
tured and  brought  to  this  country  as  prisoners  of  war.  But  they 
were  afterwards  adopted  as  children  of  the  Ottawas,  and  inter- 
married with  the  nation  in  which  they  were  captives.  Subse- 
quently these  captives  posterity  became  so  famous  among  the 
Ottawas  on  account  of  their  exploits  and  bravery  on  the  war- 
path and  being  great  hunters  that  they  became  closely  con- 
nected with  the  royal  families,  and  were  considered  as  the  best 
counselors,  best  chieftains  and  best  warriors  among  the  Otta- 
was. Thus  I am  not  regularly  decended  from  the  Ottawa  na- 
tions of  Indians,  but  I am  decended,  as  tradition  says,  from  the 
tribe  in  the  far  West  known  as  the  Underground  race  of  people. 
They  were  so  called  on  account  of  making  their  habitations  in 
the  ground  by  making  holes  1 arge  enough  for  dwelling  purposes. 
It  is  related  that  they  even  made  caves  in  the  ground  in  which 
to  keep  their  horses  every  night  to  prevent  them  from  being 
stolen  by  other  tribes  who  were  their  enemies.  It  is  also  related 


16 


INDIANS  OF  MICHIGAN. 


that  they  were  quite  an  intelligent  class  of  people.  By  culti- 
vating the  soil  they  raised  corn  and  other  vegetables  to  aid  in  sus- 
taining life  besides  hunting  and  fishing.  They  were  entirely  in- 
dependent, having  their  own  government  and  language,  and 
possessing  their  own  national  emblem  which  distinguished  them 
as  distinct  and  separate  from  all  other  tribes.  This  symbolical 
ensign  of  my  ancestors  was  represented  by  a species  of  small 
hawk,  wh'ch  the  Ottawas  called  the  “Pe-pe-gwen.”  So  we  were 
sometimes  called  in  this  country  in  which  we  live  the  ‘‘Pe-pe- 
gwen  tribe,-’  instead  of  the  ‘'Undergrounds.”  As  it  was  custom- 
ary among  the  Ottawas,  that  is  any  one  of  our  number,  a decen- 
dant  of  the  Undergrounds,  should  commit  any  punishable  crime, 
all  the  Pe-pe-gwen  tribe  or  decendants  of  the  Undergrounds 
would  be  called  together  in  a grand  council  and  requested  to 
make  restitution  for  the  crime  or  to  punish  the  guilty  one,  ac- 
cording to  the  final  decision  of  the  council. 

There  were  several  great  chieftains  of  the  Undergrounds 
among  the  Ottawas  who  were  living  within  my  time,  and  some 
are  here  mentioned  who  were  most  known  by  the  American  peo- 
ple, particularly  during  the  war  with  Great  Britian  in  1812. 
Most  of  these  chieftains  were  my  own  uncles.  One  was  called 
Late  Wing,  who  took  a very  active  part  for  the  cause  of  the 
United  States  in  the  war  of  1812,  and  he  was  a great  friend  of 
Governor  Lewis  Cass,  of  Michigan.  Wing  was  pensioned  for 
life  for  his  good  services  to  the  United  States.  He  was  one  of 
my  father’s  own  brothers.  Shaw-be-nee  was  an  uncle  of  mine  on 
my  mother’s  side,  who  also  served  bravely  for  the  United  States 
in  the  war  of  1812.  He  traveled  free  all  over  the  United  States 
during  his  life  time.  This  privilege  was  granted  to  him  by  the 
Government  of  the  United  States  for  his  patriotism  and  brav- 
ery. He  died  in  the  State  of  Illinois  about  thirty  years  ago 
from  this  writing,  and  a monument  was  raised  for  him  by  the 
people  of  the  State.  We-ke-zoo  was  another  great  chieftain 
who  died  before  my  time  in  the  county  of  Manitoba,  out  north. 
He  was  also  one  of  my  father’s  brothers.  It  is  related  that  he 
was  also  a prophet  and  a great  magician  or  spiritualist. 

My  own  dear  father  was  one  of  the  head  chiefs  at  Arbor  Cro-  > 
che,  now  called  Middle  Village  or  Good  Hart,  which  latter  name 
was  given  at  my  suggestion  by  the  postoflice  department  at 
Washington.  My  father  died  in  June,  1861.  His  Indian  name 
was  Mack-a-de-pe-nessy,  which  means  Black  Hawk;  but  some- 
how it  has  been  mistranslated  into  Blackbird,  so  we  now  go  by 
this  latter  name.  My  father  was  a very  brave  man.  He  has  led 
his  warriors  several  times  on  the  warpath,  and  he  was  noted  as 
one  who  was  most  daring  and  adventurous  in  his  younger  days. 
He  stayed  about  twenty  years  in  the  country  of  Manitoba  with 
his  brother,  Wa-ke-zoo,  among  other  tribes  of  Indians  and  white 
fur  traders  in  that  section  of  the  country.  Many  times  he  has 
grappled  with  and  narrowly  escaped  from  the  grizzly  bear  and 
treacherous  buffalo  which  were  then  very  numerous  in  that  por- 
tion of  the  country.  This  was  about  one  hundred  years  ago. 
He  has  seen  there  things  that  would  be  almost  incredible  at  this 


THE  OTTAWA  AXD  CH1FFEWA. 


17 


present  age:  liquor  sold  to  the  Indians  measured  with  a woman’s 
thimble,  a thimbleful  for  one  dollar:  one  wooden  coarse  comb 
for  two  beaver  skins:  a double  handful  of  salt  for  one  beaver 
skin — and  so  on  in  proportion  in  everything  else;  the  poor  In- 
dian had  to  give  pile  upon  pile  of  beaver  skins,  which  might  be 
worth  two  or  three  hundred  dollars,  for  a few  yards  of  flimsy 
cloth.  Englishmen  and  Frenchmen  who  went  there  expressly  to 
traffic  with  the  Indians,  generally  started  from  Quebec  and 
Montreal,  leaving  their  families  at  home:  but  as  soon  as  they 
reached  this  wild  country,  they  would  take  Indian  wives.  When 
they  left  the  country,  they  would  leave  their  Indian  wives  and 
children  there  to  shift  for  themselves.  Consequently  there  are 
in  that  region  thousands  of  half  breeds,  most  beautiful  men  and 
beautiful  women,  but  they  are  as  savage  as  the  rest  of  the  In- 
dians. No  white  man  there  ever  told  these  poor  Indians  any- 
thing about  Christianity,  but  only  added  unto  them  their  degra- 
dations and  robbed  them. 

My  father  was  once  there  left  to  perish  on  a lonely  island  by 
the  fur  traders,  not  because  he  had  done  any  crime,  but  simply 
from  inhuman  cruelty  and  disregard  of  Indians  by  these  white 
men.  He  was  traveling  with  these  traders  from  place  to  place 
in  a long  bark  canoe,  which  was  their  only  means  of  conveyanc  e 
on  the  water  in  those  days.  It  appears  that  there  were  two  par- 
' ties,  and  two  of  these  long  bark  canoes  were  going  in  the  same 
direction,  one  of  which  my  father  was  paddling  for  them.  He 
was  not  hired,  but  simply  had  joined  them  in  his  travels.  But 
these  two  parties  were  thrown  into  a great  quarrel  about  who 
should  have  my  father  to  paddle  their  canoe.  Therefore  they 
landed  on  this  little  island  expressly  to  fight  amongst  themselves 
and  after  fighting  long  and  desperately,  they  left  my  poor  fath- 
er on  this  little  island  to  die.  for  they  concluded  that  neither  of 
them  should  take  him  into  their  canoe.  He  was  left  to  die! 
What  must  be  the  feelings  of  this  poor  Indian,  to  whom  life  was 
as  sweet  as  to  any  human  creature'?  What  revenge  should  he 
take  upon  those  traders?  He  had  a gun  which  he  leveled  at 
them  as  they  started  off  in  their  canoes.  His  fingers  were  on 
the  trigger,  when  suddenly  a thought  flashed  across  his  mind — 
‘•Perhaps  the  Great  Spirit  will  be  displeased.”  So  he  dropped 
his  gun  and  raised  a fervent  prayer  to  the  Almighty  Ruler  for 
deliverance  from  this  awful  situation.  After  being  several 
days  on  this  little  island,  when  almost  dying  from  starvation, 
fortunately  deliverance  came.  He  spied  a small  canoe  with 
two  persons  in  it  within  hail.  They  came  and  took  him  off  from 
his  dying  situation.  It  was  an  Indian  woman  with  her  little  son 
who  happened  to  travel  in  that  direction  who  saved  my  father's 
life. 

From  this  time  hence  my  father  lost  all  confidence  in  white 
men,  whatever  the  position  or  profession  of  the  white  man  might 
be,  whether  a priest,  preacher,  lawyer,  doctor,  merchant,  or 
common  white  man.  He  told  us  to  beware  of  them,  as  they  all 
were  after  on  great  object,  namely, to  grasp  the  world’s  wealth. 
And  in  order  to  obtain  this,  they  would  lie,  steal, rob,  or  murder, 


18 


INDIANS  OF  MICHIGAN. 


if  it  need  be:  therefore  he  instructed  us  to  beware  how  the 
white  man  would  approach  us  with  a very  smooth  tongue,  while 
his  heart  is  full  of  deceit  and  far  from  intending'  to  do  us  any 
good. 

He  left  Manitoba  country  about  1800,  or  about  the  time  when 
the  Shawanee  prophet,  “Waw-wo-yaw-ge-she-maw,”  who  was 
one  of  Tecumseh’s  own  brothers,  sent  his  emissaries  to  preach  to 
the  Ottawas  and  Chippewas  in  the  Lower  and  Upper  Peninsula 
of  Michigan,  who  advised  the  Ottawas  and  Chippewas  to  confess 
their  sins  and  avow  their  wrongs  and  go  west,  and  there  to  wor- 
ship the  Great  Spirit  according  to  the  old  style  as  their  fore- 
fathers did,*  and  to  abandon  everything  else  which  the  white 
man  had  introduced  into  the  tribes  of  Indians,  to  abandon  even 
their  mode  of  making  fire,  which  was  by  flint  and  steel,  and  to 
start  their  fires  by  friction  between  two  pieces  of  dry  wood  as 
their  forefathers  made  their  fires  before  the  white  people  came 
to  this  country,  and  to  eat  no  flesh  of  domestic  animals,  but  to 
eat  nothing  but  wild  game,  and  use  their  skins  for  their  wearing 
apparel  and  robes  as  the  Great  Spirit  designed  them  to  be  when 
He  created  them.  He  taught  them  that  the  Great  spirit  was 
angry  with  them  because  they  conformed  to  the  habits  of  the 
white  man,  and  that  if  they  did  not  believe  and  practice  the  old 
habits,  the  Great  Spirit  would  shake  the  earth  as  an  evidence 
that  he  tells  them  the  truth.  A great  many  Ottawas  believed 
and  went  far  west  accordingly.  And  it  hapjmned  about  this 
time  that  the  earth  did  quake  in  Michigan.  I think,  if  I am  not 
mistaken,  the  earth  shook  twice  within  a year,  which  is  record- 
ed in  the  annals  of  this  country.  At  the  earthquake  many  In- 
dians were  frightened,  and  consequently  many  more  believed 
and  went  west;  but  nearly  all  of  them  died  out  there  because 
the  climate  did  not  agree  with  them.  Saw-gaw-kee  (Growing- 
plant)  was  the  head  chief  of  the  Ottawa  nation  of  Indians  at 
that  time,  and  was  one  of  the  believers  who  went  with  the  par- 
ties out  west,  and  he  also  died  there. t This  is  the  second  time 
that  the  Ottawas  were  greatly  reduced  in  numbers  in  the  coun- 
try of  Arbor  Croche. 

Just  before  my  father  came  away  from  Manitoba  country, 
while  he  was  with  his  brother  Wa-ke-zoo,  they  made  the  treaty 
with  two  tribes  of  Indians,  the  Kenishtennes  and  Blackfeet,  for 
a piece  of  land  which  they  surveyed  by  twelve  days  foot 
traveling  around  it  somewhere  very  near  at  the  outlet  of  Red 
river,  stating  at  a point  on  the  west  shore  of  Lake  Winnepeg 
and  going  West  three  day’s  foot  traveling,  thence  north  three 

*The  worship  of  the  Great  Spirit  consisted  mostly  in  songs  and  dancing  accom- 
panied with  an  Indian  drum,  which  has  a very  deep  and  solemn  sound,  although 
not  very  large,  about  a foot  in  diameter,  i used  to  think  that  the  sound  of  it  must 
reach  to  the  heaven  where  the  Great  Spirit  is. 

tThis  Chief  Saw-gaw-kee  was  Ne-saw-wa-quat’s  father,  the  last  head  chief  of 
Little  Traverse.  Ne-.saw-wa-quat  was  the  only  child  remaining  alive  of  the 
whole  Saw-gaw-kee  family.  Theoefore  the  child  was  brought  back  to  this  coun- 
try and  was  the  last  head  chief  of  Little  Traverse,  now  Harbor  Springs,  and  he 
died  in  the  winter  of  1857.  H.  C.  Gilbert,  of  Coldwater,  was  the  Indian  agent  for 
Michigan  at  that  time. 


THE  OTTAWA  AND  CHIPPEWA. 


19 


days,  thence  east  three  days,  thence  south  three  days  to  place 
of  beginning.  When  they  measured  this  land  they  did  not  trav- 
el many  miles  each  day  on  account  of  bad  places  and  blazing  the 
trees  as  they  went — probably  they  did  not  travel  more  than  1U 
or  12  miles  each  day.  In  order  to  make  presents  to  these  tribes 
thej- cleared  out  one  of  the  British  Fur  Company's  stores,  kept 
by  Mr.  Shaw,  their  agent,  including  all  the  intoxicating  liquors, 
which  my  father  and  uncle  paid  to  Mr.  Shaw  with  beaver  skins 
and  other  furs.  This  treaty  was  not  simply  verbal  but  it  was 
a written  treaty.  Mr.  Shaw  acted  as  secretary  of  this  treaty 
who  promised  to  put  these  writings  on  record  amongst  the 
archives  of  the  British  Government.  I am  of  the  opinion  that 
this  treaty  land  lays  just  near  or  in  the  District  of  Manito- 
ba. Also  soon  after  that  my  father  and  uncle  bought  a bill  of 
ex  h inge  giving  Mr.  Shaw  1,000  beaver  skins  considering  each 
skin  to  be  be  worth  $2,  therefore  the  bill  of  exchange  of  $2,000, 
which  they  also  lost  by  fire.  My  uncle  had  it  In  his  tobacco 
pouch,  father  says,  but  his  wigwam  being  burned,  he  lost  every- 
thing besides  the  bill  of  exchange. 


CHAPTER  V. 

The  Author's  Father  Appointed  Speaker  for  the  Ottawas  and  Chippewas— The 
Only  Ottawa  who  was  Friendly  to  Education — Making  Alphabet — Acting  as 
School  Teacher— Moving  Disposition  of  the  Ottawas— Mode  of  Traveling — 
Traditition  of  William  Blackbird  Being  Fed  by  Angelic  Beings  in  the  Wilder- 
ness—His  Being  Put  into  a Mission  School  by  His  Father— Studying  to  be  a 
Priest — His  Assassination  in  the  City  of  Rome,  Italy,  on  Almost  the  Day  he 
was  to  be  Ordained— Memorial  Poem— The  Author's  Remarks  on  the  Death  of 
His  Brother. 

After  my  father's  return  to  Arbor  Croche  he  became  quite  an 

f orator,  and  consequently  he  was  appointed  as  head  speaker  in 
the  council  of  the  Ottawa  and  Chippewa  Indians.  He  contin- 
ued to  hold  this  office  until  his  frame  was  beginning  to  totter 
with  age,  his  memory  became  disconnected  and  inactive,  and  he 
therefore  gave  up  his  office  to  his  own  messenger,  whose  name 
Joseph  As-saw-gon,  who  died  during  the  late  rebellion  in  the 
United  States  while  Hon.  D.  C.  Leach,  of  Traverse  City,  was  the 
Michigan  Indian  agent.  As-saw-gon  was  indeed  quite  an  ora- 
tor, considering  his  scanty  opportunities.  He  had  no  education 
at  all,  but  was  naturally  gifted  as  an  orator.  He  was  quite 
logical  and  allegorical  in  his  manner  of  speaking.  I have  heard 
i several  white  people  remark,  who  had  listened  to  his  speeches 
through  the  imperfect  interpreters,  that  he  was  as  good  a 
i speaker  as  any  orator  who  had  been  thoroughly  educated. 

My  father  was  the  only  man  who  was  friennly  to  education. 
When  I was  a little  boy,  I remember  distinctly  his  making  his 


20 


INDIANS  OF  MICHIGAN. 


own  alphabet,  which  he  called  “Paw-pa-pe-po-”  With  this  he 
learned  how  to  read  and  write:  and  alter  wards  he  taught  oth- 
er Indians  to  read  and  write  according  to  his  alphabet.  He 
taught  no  children  but  only  grown  persons.  Our  wigwam, which 
was  about  sixty  or  seventy  feet  long,  where  we  lived  in  the  sum- 
mer time,  was  like  a regular  school  house,  with  my  father  as 
teacher  of  the  school,  and  they  had  merry  times  in  it.  Many 
Indians  came  there  to  learn  his  Paw-pa-pe-po,  and  some  of  them 
were  very  easy  to  learn,  while  others  found  learning  extreme- 
ly difficult. 

Tnere  were  ten  of  us  children  in  the  family,  six  boys  and  four 
girls.  I was  the  youngest  of  all  who  were  living  at  that  time. 
The  eldest  boy  was  one  of  the  greatest  hunters  among  the  Ot- 
tawas.  His  name  was  Pung-o-wish,  named  after  our  great- 
grandfather, but  he  was  afterwards  called  Peter  by  the  Catho- 
lic missionaries  when  he  was  baptized  into  the  Catholic  relig- 
ion. One  of  my  brothers  who  was  live  or  six  years  younger 
than  my  eldest  brother  was  a remarkably  interesting  boy.  His 
name  was  Pe-taw-wan-e-vuot,  though  he  was  arterwards  called 
William.  He  was  quick  to  learn  Paw-pa-pe-po,  and  very  curi- 
ous and  interesting  questions  he  would  often  ask  of  his  father, 
which  would  greatly  puzzle  the  old  man  to  answer. 

Ail  the  Indians  of  Arbor  Croche  used  only  to  stay  there  dur- 
ing the  summer  time,  to  plant  their  corn,  potatoes,  and  other 
vegetables.  As  soon  as  their  crops  were  put  away  in  the 
ground,*  they  would  start  all  together  towards  the  south,  go- 
ing to  different  points,  some  going  as  far  as  Chicago  expressly  to 
trap  the  muskrat,  beavers,  and  many  other  kinds  of  furs,  and 
others  to  the  St.  Joe  river,  Grand  river,  or  Muskegon  river, 
there  to  hunt  and  trap  all  winter, and  make  sugar  in  the  spring. 
After  sugar  making  they  would  come  back  again  to  Waw-gaw- 
naw-ke-zee,  or  Arbor  Croche,  to  spend  the  summer  and  raise 
their  crops  again  as  before. 

In  navigating  Lake  Michigan  they  used  long  bark  canoes  in 
which  they  carried  their  whole  families  and  enough  provisions 
to  last  them  all  winter.  These  canoes  were  made  very  light, 
out  of  white  birch  bark,  and  with  a fair  wind  they  could  skip  very 
lightly  on  the  waters,  going  very  fast,  and  could  stand  a very 
heavy  sea.  In  one  day  they  could  sail  quite  a long  distance  a- 
long  the  coast  of  Lake  Michigan.  When  night  overtook  them 
they  would  land  and  make  wigwams  with  light  poles  of  cedar 
which  they  always  carried  iiqtheir  canoes.  These  wig  warns  were 
covered  with  mats  made  for  that  purpose  out  of  prepared  marsh 
reeds  or  flags  sewed  together,  which  made  very  good  shelter 
from  rain  and  wind,  and  were  very  warm  after  making  fires  in- 
side of  them.  They  had  another  kind  of  mat  to  spread  on  the 

*The  mode  of  securing  their  corn  was  first  to  dry  the  ears  by  fire.  When  per- 
fectly dry,  they  would  then  beat  them  with  a flail  and  pick  all  the  cobs  out.  The 
grain  was  then  winnowed  and  put  into  sacks  They  were  put  into  the  ground  in  a 
large  cylinder  made  out  of  elm  bark,  set  deep  into  the  ground  and  made  very  dry, 
filling  this  cylinder  full  and  then  covering  it  to  stay  there  for  winter  and  summer 
use.  They  would  also  put  away  the  potatoes  in  the  same  manner  but  without 
any  cylinder. 


THE  OTTAWA  AND  CHIPPEWA. 


21 


ground  to  sit  and  sleep  on.  These  mats  are  quite  beautifully 
made  out  of  different  colors,  and  closely  woven,  of  well  prepar- 
ed bull-rushes.*  After  breakfast  in  the  morning  they  are  off 
again  in  the  big  canoes. 

My  father's  favorite  winter  quarters  were  somewhere  above 
Big  Rapids  on  Muskegon  River.  He  hunted  and  trapped  there 
alf  winter  and  made  sugar.  A very  mysterious  event  happened 
to  my  brother  William  while  my  folks  were  making  sugar  there. 
One  beautiful  morning  after  the  snow  had  entirely  disappeared 
in  the  woods,  my  brother  William,  then  at  the  age  af  about 
eight  or  nine  years,  was  shooting  around  with  his  little  bow  and 
arrows  among  the  sugar  trees,  but  that  day  he  never  came  home. 
At  sundown,  our  parents  were  beginning  to  feel  very  uneasy 
about  their  little  boy,  and  yet  they  thought  he  must  have  gone 
to  some  neighboring  sugar  bush,  as  there  were  quite  a number 
; of  families  also  making  sugar  in  the  vicinity.  Early  in  the 
morning,  my  father  went  to  all  the  neighboring  sugar  camps, 
but  William  wTas  nowhere  to  be  found.  So  at  once  a search  was 
instituted.  Men  and  boys  were  out  in  search  for  the  boy,  calling 
and  shooting  their  guns  far  and  near,  but  not  a trace  of  him 
anywhere  could  be  found.  Our  parents  were  almost  distracted 
with  anxiety  and  fear  about  their  boy,  and  they  continued  the 

■ search  three  days  in  vain.  On  the  fourth  day,  one  of  our  cousins, 

- whose  name  was  “Oge-maw-we-ne-ne,”  came  to  a very  deep  gully 
j.  between  two  hills.  He  went  up  to  the  top  of  the  highest  hill  in 
i order  to  be  heard  a long  distance.  When  he  reached,  the  top,  he 
I began  to  halloo  as  loud  as  he  could,  calling  the  child  by  name, 

“Pe-taw-on-e-quot.”  At  the  end  of  his  shouting  he  thought  he 
heard  some  one  responding  to  his  call,  “Wan?’’  This  word  is 
one  of  the  interrogatives  in  the  Indian  language,  and  is  equiva- 
lent to  “what”  in  the  English  language.  He  listened  a few 
minutes,  and  again  he  called  as  before,  and  again  heard  dis- 
tinctly the  same  response,  “Wau?”  It  came  from  above,  right 
over  his  head,  and  as  he  looked  upwards  he  saw  the  boy,  almost 
at  the  top  of  the  tree,  standing  on  a sm ail  limb  in  a very  dan- 
, gerous  situation.  He  said.  “Hello,  what  are  you  doing  up  there? 

I Can't  you  come  down?”  “Yes,  I can,”  was  the  answer;  “I  came 
up  here  to  find  out  where  I am,  and  which  way  is  our  sugar  camp.” 
“Come  down,  then;  I will  show  you  which  way  is  your  home.” 

! After  he  came  down  from  the  tree,  our  cousin  offered  him  food, 
but  the  child  would  not  touch  a morsel,  saying  that  he  was  not 
hungry  as  he  had  eaten  only  a little  while  ago.  “Ah,  you  have 
been  fed  then.  Who  fed  you?  We  have  been  looking  for  you 

■ now  over  three  days.”  The  boy  replied,  “I  had  everything  that 
I wanted  to  eat  in  the  great  festival  of  the  “Wa-me-te-go-zhe- 

■ wog,”  which  is  “the  white  people.”  “Where  are  they"  now?” 

: asked  our  cousin.  “That  is  just  what  I would  like  to  know,  too,” 

; said  the  boy;  I had  just  come  out  of  their  nice  house  between  the 

*To  prepare  these  hull-rushes  for  mats,  they  are  cut  when  very  green,  and  then 
they  go  through  the  process  of  steaming,  after  bleaching  by  the  sun:  they  are  col- 
ored before  they  are  woven.  They  are  generally  made  about  six  or  eight  feet  long 
and  about  four  feet  wide. 


INDIANS  OP  MICHIGAN. 


99 

two  hills,  and  as  I looked  back  after  I came  out  of  their  door  I 
saw  no  more  of  their  house,  and  heard  no  more  of  them  nor  their 
music.  ’ Our  cousin  again  questioned  the  boy,  “How  did  you 
come  to  find  these  Wa-me-te-go-zhe-wog  here?”  And  little  Wil- 
liam replied,  “Those  Wa-me-te-go-zhe-wog  came  to  our  sugar 
camp  and  invited  me  to  go  with  them,  but  1 thought  it  was  very 
close  by.  I thought  we  walked  only  just  a few  steps  to  come  to 
their  door.”  Our  cousin  believed  it  was  some  supernatural  event 
and  hastened  to  take  the  boy  to  his  anxious  parents.  Again 
and  again  little  William  told  the  same  story  when  interrogated 
by  any  person,  and  it  is  firmly  believed  by  all  our  family  and 
friends  that  he  was  cherished  and  fed  three  days  in  succession 
by  angelic  beings. 

When  he  was  about  twelve  or  thirteen  years  of  age  the  Pro- 
testant Mission  School  started  at  Mackinac  Island,  and  my  fa- 
ther thought  best  to  put  him  to  that  school.  After  being  there 
less  than  a year,  he  was  going  around  with  his  teachers,  acting 
as  interpreter  among  the  Indian  camps  at  the  Island  of  Mack- 
inac. I was  perfectly  astonished  to  see  how  quick  he  had  ac- 
quired the  English  language.  After  the  mission  broke  up  at 
the  island,  about  the  time  the  Catholic  mission  was  established 
at  Little  Traverse,  1817,  William  came  home  and  stayed  with 
us  for  about  two  years,  when  he  was  again  taken  by  Bishop 
Reese  with  his  little  sister,  a very  lovely  girl,  whom  the  white 
people  call  Auntie  Margaret,  or  Queen  of  the  Ottawas.*  They 
were  taken  down  to  Cincinnati,  Ohio,  where  they  were  put  into 
higher  schools,  and  there  my  brother  attained  the  highest  de- 
gree of  education,  or  graduation  as  it  is  called. 

Prom  thence  he  was  taken  across  the  ocean  to  the  city  of 
Rome,  Italy,  to  study  for  the  priesthood,  leaving  his  little  sister 
in  Cincinnati.  It  is  related  that  he  was  a very  eloquent  and 
powerful  orator,  and  was  considered  a very  promising  man  by 
the  people  of  the  city  of  Rome,  and  received  great  attention 
from  the  noble  families,  on  account  of  his  wisdom  and  talent 
and  his  being  a native  American;  and  yet  he  had  a much  lighter 
complexion  than  his  cousin  Aug  Hamlin,  who  was  also  taken 
over  there  and  who  represented  himself  as  half  French,  yet  he 
was  much  darker  skin  than  William. 

While  be  was  at  Rome,  the  proposition  arose  in  this  country 
to  buy  out  the  Michigan  Indians  by  the  Government  of  the  Un- 
ited States,  and  he  wrote  to  his  people  at  Arbor  Croche  and  to 
Little  Traverse  on  this  very  subject,  advising  them  not  to  sell 
out  nor  make  any  contract  with  the  United  States  Government, 
but  to  hold  on  until  he  could  return  to  America,  when  he  would 
endeavor  to  aid  them  in  making  out  the  contract  or  treaty  with 
the  United  States.  Never  to  give  up,  not  even  if  they  should 
be  threatened  with  annihilation  or  to  be  driven  away  at  the 
point  of  the  bayonet  from  their  native  jsoil.  I wish  I could  pro- 
duce some  of  this  correspondence,  but  only  one  letter  from  him 

* Auntie  Margaret  (my  sister)  was  living  when  this  manuscript  was  first  pub- 
lished, 1887,  but  she  is  now  dead  since  1892  at  the  age  of  76  years. 


THE  OTTAWA  AND  CHIPPEWA.  23 


can  now  be  found,  which  is  here  given  to  his  little  sister  Mar- 
agret. 

Rome.  April  17,  1833. 


My  Dear  Sister: 

It  is  a long  time  since  I wrote  you  a few  lines.  I would  write 
oftener  if  the  time  would  permit,  but  I have  very  few  leisure 
moments.  However,  as  we  have  a holiday  to-day,  I determined 
to  write  a line  or  two.  I have  to  attend  to  my  studies  from 
morning  till  sunset.  I thank  you  very  much  for  your  kind  letter 
which  I received  some  time  ago  by  politeness  of  Rev.  Mr.  Sea- 
jean.  My  dearest  sister,  you  may  have  felt  lost  after  I left  you; 
you  must  consider  who  loves  you  with  all  the  affection  of  par- 
ents. What  can  we  return  io  those  who  have  done  us  much 
good,  but  humble  prayers  for  them  that  the  Almighty  may  re- 
ward them  for  the  benefit  they  have  done  in  this  poormoital 
i world.  I was  very  happy  when  informed  by  Father  Mullen  that 
you  had  received  six  premiums  at  the  examination:  nothing  else 
would  more  impress  my  heart,  than  to  hear  of  the  success  of 
your  scholastic  studies.  I entreat  you,  dearest  sister,  to  learn 
what  is  good  and  to  despise  the  evil,  and  offer  your  prayers  to 
i the  Almighty  God  and  rely  on  Him  alone,  and  by  His  blessing 
| you  may  continue  to  improve  your  time  well.  You  can  have  no 
idea  how  the  people  here  are  devoted  to  the  Virgin  Mary.  At 
every  corner  of  the  streets  there  is  the  image  of  her,  and  some 
’ of  these  have  lights  burning  day  and  night.  I think  of  you  very 
often;  perhaps  I shall  never  have  the  pleasure  of  seeing  you 
; again.  I have  been  unwell  ever  since  I came  to  this  country. 
However,  I am  yet  able  to  attend  my  school  and  studies.  I hope 
I will  not  be  worse,  so  that  I may  be  unable  to  follow  my  inten- 
tion. 

There  are  really  fine  things  to  be  seen  in  Rome.  On  the  feast 
of  SS.  Sebastian  and  Fabian  we  visited  the  Catacombs,  two  or 
three  miles  out  of  the  city,  where  is  a church  dedicated  to  those 
t saints,  which  I have  already  mentioned  in  previous  letters. 
Perhaps  our  countrjTmen  would  not  believe  that  there  was  such 
a place  as  that  place  which  I saw  myself  with  my  own  naked 
eyes.  We  entered  in  with  lights  and  saw  the  scene  before  us. 
As  soon  as  we  entered  we  saw  coffins  on  the  top  of  each  other, 
in  one  of  which  we  saw  some  of  the  remains.  The  cave  runs  in 
every  direction,  sometimes  is  ascended  by  steps,  and  sometimes 
runs  deeper,  and  one  would  be  very  easily  lost  in  it.  There  are 
some  large  places  and  a chapel;  I am  told  by  the  students  that 
the  chapel  is  where  Pope  Gregory  was  accustomed  to  say  mass. 
I assure  you  it  would  excite  any  human  heart  to  behold  the 
place  where  the  ancient  Christians  were  concealed  under  the 
earth  from  the  persecution  of  the  anti-christians.  Indeed  they 
were  concealed  by  the  power  of  God.  They  sought  Jesus  and 
Him  alone  they  loved. 

It  is  the  custom  of  the  College  of  the  Propaganda,  on  the 
feast  of  Epiphany  each  year,  that  the  students  should  deliver  a 
discourse  in  their  own  respective  languages.  This  year  there 
were  thirtyone  different  languages  delivered  by  the  students, 


24 


INDIANS  OF  MICHIGAN. 


so  you  may  judge  what  kind  of  a college  this  is.  At  piesent  it 
is  quite  full;  there  are  ninty-three,  of  which  thirteen  are  from 
the  United  States. 

On  Easter  Sunday  the  Holy  Father  celebrated  mass  in  the 
church  of  St. Peter.  It  is  very  seldom  that  his  holiness  is  seen 
personally  celebrating  mass  in  public  except  on  great  festivals. 
The  church  was  crowded  with  spectators,  both  citizens  of  Rome 
and  foreigners  On  the  front  part  of  the  church  there  was  an 
elevated  place  beautifully  ornamented.  After  the  solemn  cer- 
emonies the  Holy  Father  went  up  and  gave  his  paternal  bene- 
diction to  the  people.  There  is  a large  square  before  St. Peter’s, 
and  it  was  crowded  so  that  it  was  impossible  to  kneel  down  to 
receive  the  benediction. 

This  week  we  are  quite  merry;  we  seem  ro  employ  our  minds 
on  the  merriment  which  is  always  displayed  amongst  us  on  such 
occasions.  Our  secretary  is  now  Cardinal,  and  to-morrow  he 
will  be  crowned  with  the  dignity  of  the  Cardinal  Our  college 
has  been  illuminated  these  two  eveniugs.  The  congregational 
halls  of  the  Propaganda  were  opened  on  -this  occasion.  The 
new  Cardinal  then  received  all  the  compliments  of  the  Cardi- 
nals, Bishops,  Prelates.  Ambassadors,  Princes  and  other  distin- 
guished dignities.  There  are  two  large  beautiful  rooms,  in  one 
of  which  the  new  Cardinal  was  seated  and  received  all  those 
who  came  to  pay  him  compliments.  The  visitors  all  came 
through  the  same  passage,  and  there  was  a man  posted  in  each 
room  who  received  them  and  cried  out  to  others  that  such  a 
man  was  coming,  and  so  on  through  all  those  that  were  placed 
for  the  purpose,  and  one  called  the  Cardinal  gentleman,  intro- 
duced them  to  the  new  Cardinal.  If  there  was  such  a thing  in 
America  it  would  be  quite  a novelty. 

It  is  time  for  me  to  close,  and  I hope  you  will  write  me  some- 
times. My  respects  to  the  Sisters  and  Father  Mullen.  Farewell, 
dear  sister;  pray  for  your  Superior  and  for  me. 

I remain  your  most  effectinate  brother, 

WILLIAM  MaCCATEBINESSI. 

After  his  death,  some  one  at  Cincinnati  wrote  the  following, 
to  be  repeated  before  a large  audience  in  that  city  by  his  little 
sister  Margaret,  who  was  there  at  school.  The  poetry  was  im- 
pressively recited  and  listened  to  by  many  people  with  wet 
eyes.  This  gifted  child  of  nature  died  June  25,  1833 

“The  morning  breaks:  see  how  the  glorious  sun, 

Slow  wheeling  from  the  east,  new  lustre  sheds 
O'er  the  soft  clime  of  Italy.  The  flower 
That  kept  its  perfume  in  the  dewy  night, 

Now  breathes  it  forth  again.  Hill,  vale  and  grove, 

Clad  in  rich  verdure,  bloom,  and  from  the  rocks 

The  joyous  waters  leap.  O!  meet  it  is 

That  thou,  imperial  Rome,  should  lift  thy  head, 

Decked  with  the  triple  crown,  where  cloudless  skies 
And  lands  rejoicing  in  the  summer  sun, 


THE  OTTAWA  AND  CHIPPEWA. 


25 


Rich  blessings  yield. 

But  there  is  grief  today. 

A voice  is  heard  within  thy  marble  walls, 

A voice  lamenting  for  the  useful  dead; 

For  o'er  the  relics  of  her  forest  boy 

The  mother  of  dead  Empires  weep.  And  low! 

Clad  in  white  robes  the  long  procession  moves; 

Youths  throng  around  the  bier,  and  high  in  front, 

Star  of  our  hope,  the  glorious  cross  is  reared, 

Triumphant  sign.  The  low,  sweet  voice  of  prayer, 
Flowing  spontaneous  from  the  spirit’s  depth’s, 

Pours  its  rich  tones;  and  now  the  requiem  swells, 

Now  dies  upon  the  ear. 

But  there  is  one 

Who  stands  beside  my  brother’s  grave,  and  tho’  no  tear 
Dims  his  dark  eye,  yet  does  his  spirit  weep. 

With  beating  heart  he  gazes  on  the  spot 
Where  his  young  comrade  shall  forever  rest. 

For  they  together  left  their  forest  home, 

Led  by  Father  Reese,  who  to  their  fathers  preached 
Glad  tiding  of  great  joy;  the  holj'  man  my  brother, 

Who  sleeps  beneath  the  soil  that  Father  Reese’s  labors 
blessed. 

How  must  the  spirit  mourn,  the  bosom  heave, 

Of  that  lone  Indian  boy!  No  tongue  can  speak 
The  accents  of  his  tribe,  and  as  he  bends 
In  melancholy  mood  above  the  dead, 

Imagination  clothes  his  tearful  thoughts 
In  rude  but  plaintive  cadences. 

Soft  be  my  brother’s  sleep! 

At  nature's  call  the  cypress  here  shall  wave, 

The  wailing  winds  lament  above  the  grave, 

The  dewy  night  shall  weep. 

And  he  thou  leavest  forlorn, 

Oh,  he  shall  come  to  shade  my  brother’s  grave  with  moss, 
To  plant  what  thou  didst  love — the  mystic  cross, 

To  hope,  to  pray,  to  mourn. 

No  marble  here  shall  rise; 

But  o'er  thy  grave  he’ll  teach  the  forest  tree 
To  lift  its  glorious  head  and  point  to  thee, 

Rejoicing  in  the  skies. 

And  when  it  feels  the  breeze, 

I’ll  think  thy  spirit  wakes  that  gentle  sound 
Such  as  our  fathers  thought  when  all  around 
Shook  the  old  forest  leaves. 

Dost  thou  forget  the  hour,  my  brother, 


26 


INDIANS  OF  MICHIGAN. 


When  first  we  heard  the  Christian's  hope  revealed, 

When  fearless  warriors  felt  their  bosoms  yield 
Beneath  Almighty  power? 

Then  truths  came  o'er  us  fast. 

Whilst  on  the  mound  the  missionary  stood 
And  thro’  the  list'ning  silence  of  the  wood 
His  words  like  spirits  passed. 

And  oh,  hadst  thou  been  spared, 

We  two  had  gone  to  bless  our  fathers’  land, 

To  spread  rich  stores  around,  and  hand  in  hand 
Each  holy  labor  shared. 

But  here  the  relics  of  my  brother  lie, 

Where  nature's  flowers  shall  bloom  o’er  nature’s  child, 
Where  ruins  stretch,  and  classic  art  has  piled 
Her  monuments  on  high. 

Sleep  on,  my  brother,  sleep  peaceful  here 
The  traveler  from  thy  land  will  claim  this  spot, 

And  give  to  thee  what  kingly  tombs  have  not — 

The  tribute  of  a tear  with  me,  my  brother. 

He  died  almost  the  very  day  when  he  was  to  be  ordained  a 
priest.  He  received  a long  visit  from  his  cousin  Hamlin  that 
evening,  and  they  sat  late  in  the  night,  talking  on  various  sub- 
jects, and  particularly  on  American  matters  and  his  ordination. 
My  brother  was  perfectly  well  and  robust  at  that  time,  and  full 
of  lively  spirits.  He  told  his  cousin  that  night,  that  if  he  ever 
set  his  foot  again  on  American  soil,  his  people,  the  Ottawas  and 
Chippewas  of  Michigan,  should  always  remain  where  they  are. 
The  United  States  would  never  be  able  to  compel  them  to  go 
west  of  the  Mississippi,  for  he  knew  the  way  to  prevent  them 
from  being  driven  off  from  their  native  land.  He  also  told  his 
cousin  that  as  soon  as  he  was  ordained  and  relieved  from  Rome, 
he  would  at  once  start  for  America,  and  go  right  straight  to 
Washington  to  see  the  President  of  the  United  States,  in  order 
to  hold  conference  with  him  on  the  subject  of  his  people  and 
their  lands.  There  was  a great  preparation  for  the  occasion  of 
his  ordination.  A great  ceremony  was  to  be  in  St. Peter’s 
Church,  because  a native  American  Indian,  son  of  the  chief  of 
the  Ottawa  tribe  of  Indians,  a prince  of  the  forests  of  Michigan, 
was  to  be  ordaineda  priest,  which  had  never  before  happened 
since  the  discovery  of  the  Aborigines  in  America.  In  the  morn- 
ing, at  the  breakfast  table,  my  brother  William  did  not  appear, 
and  every  one  was  surprised  not  to  see  him  at  the  table.  After 
breakfast,  a messenger  was  sent  to  his  room.  He  soon  returned 
with  the  shocking  news  that  he  was  dead,  Then  the  authorities 
of  the  college  arose  and  rushed  to  the  scene,  and  there  they 
found  him  on  the  floor,  lying  iu  his  own  blood.  When  Hamlin, 
his  cousin  heard  of  it.  he  too  rushed  to  the  room,  but  he  was 
prevented  to  enter  by  the  authorities.  He  says  he  tried  to  push 


THE  OTTAWA  AND  CHIPPEWA. 


27 


himself  in  but  he  could  not  succeed.  They  completely  blocked 
the  door,  and  after  his  cousin's  body  was  taken  out,  wrapped  in 
a cloth,  he  went  in.  and  saw  at  once  enough  to  tell  him  that  it 
was  the  work  of  the  assassin.  He  saw  the  spots  of  blood  even 
on  the  walls.* 

When  the  news  reached  to  Little  Traverse,  now  Harbor 
Spring's,  all  the  country  of  Arbor  Croche  was  enveloped  in  deep 
mourning,  and  a great  lamentation  took  place  among  the  Otta- 
was  and  Chippewas  in  this  country  with  the  expression, ‘‘All  our 
hope  is  gone.-’  Many  people  came  to  our  dwelling  to  iearn  full 
particulars  of  my  brothers  death,  and  to  console  and  mourn 
with  his  father  in  his  great  bereavement. 

No  motive  for  the  assassination  has  ever  been  developed,  and 
it  remains  to  this  day  a mystery.  It  was  related  that  there 
was  no  known  enemy  in  the  institution  previous  to  his  death, 
but  he  was  much  thought  of  and  beloved  by  every  one  in  the 
college.  It  was  an  honor  to  be  with  him  and  converse  with  him. 
as  it  is  related  that  his  conversation  was  always  most  noble  and 
instructive.  It  was  even  considered  a great  honor  to  sit  by  him 
at  the  tables:  as  it  is  related  that  the  students  of  the  college 
used  to  have  a strife  amongst  themselves  who  should  be  the 
I first  to  sit  by  him.  There  were  several  American  students  at 
Rome  at  that  time,  and  it  was  claimed  by  the  Italians  that  my 
r brother's  death  came  through  some  of  the  American  students 
• from  a secret  plot  originating  in  this  country  to  remove  this 
Indian  youth  who  had  attained  the  highest  pinnacle  of  science 
and  who  had  become  their  equal  in  wisdom,  and  in  all  the  im- 
portant questions  of  the  day,  both  in  temporal  and  spiritual 
matters.  He  was  slain,  it  has  been  said,  because  it  was  found 
< out  that  he  was  counseling  his  people  on  the  subject  of  their 
lands  and  their  treaties  with  the  Government  of  the  United 
; States.  Therefore  his  death  too  deprived  the  Ottawa  and  Chip- 

■ pewa  Indians  of  a wise  counselor  and  adviser,  one  of  their  own 
native  countrymen:  but  it  seems  that  it  would  be  impossible  for 
the  American  people  in  this  Christian  land  to  make  such  a 

■ wicked  conspiracy  against  this  poor  son  of  the  forest  who  had 
become  as  wise  as  any  of  them  and  a great  statesman  for  his 

j country.  Yet  it  might  be  possible,  for  we  have  learned  that  we 
| cannot  always  trust  the  American  people  as  to  their  integrity 
and  stability  in  well  doing,  as  they  even  assassinate  their  own 
statesmen  and  their  Presidents  of  the  United  States  without  a 
just  cause. 

It  is  said  the  stains  of  my  brother. s blood  can  be  seen  to  this 
I day  in  Rome,  as  the  room  has  been  kept  as  a memorial,  and  is 
j shown  to  travelers  from  this  country  Hon.  Theodore  Wendell 
of  Mackinac,  when  he  went  to  Rome,  not  many  years  ago,  told 
me  that  he  saw  the  room  where  my  brother  William  was  assass- 
inated. and  also  went  to  see  his  grave,  and  his  statue  in  full  size 
i can  also  be  seen  there  standing  at  the  veranda  of  Pope’s  Man- 

*He  says  furthermore  it  appearing  that  after  he  was  first  stabbed,  he  must  have 
grappled  the  assassin  until  overpowered. 


28 


INDIANS  OF  MICHIGAN. 


sion,  which  is  said  to  be  a perfect  image  of  him.  His  trunk  con- 
taining his  books  and  clothing  was  sent  from  Rome  to  this  coun- 
try, and  it  came  all  right  until  it  reached  Detroit.  There  it 
was  lost,  or  exchanged  for  another,  which  was  sent  to  Little 
Traverse.  It  was  sent  back  with  a request  to  forward  the  right 
one,  but  that  was  the  end  of  it  and  no  explanation  was  ever 
received. 

Soon  after  the  death  of  mv  brother  William,  my  sister  Mar- 
garet left  Cincinnati,  Ohio,  and  came  to  Detroit,  Mich.,  where 
she  was  employed  as  teacher  of  the  orphan  children  at  a Cath- 
olic institution.  She  left  Detroit  about  1835,  and  came  to  Little 
Traverse,  where  she  at  once  began  to  teach  the  Indian  children 
for  the  Catholic  mission.  She  has  ever  since  been  very  useful 
to  her  people,  but  is  now  a decrepit  old  lady  and  sometimes 
goes  by  the  name  of  Aunty  Margaret,  or  Queen  of  the  Ottawas. 
She  is  constantly  employed  in  making  Indian  curiosities — wear- 
ing out  her  fingers  and  eyes  to  make  her  living  and  keep  her 
home.  Like  many  others  of  her  race,  she  has  been  made  the 
victim  of  fraud  and  extortion.  Some  years  ago  a white  man 
came  to  the  Indian  country  and  committed  many  crimes,  for 
some  of  which  he  is  now  in  prison.  Soon  after  he  came  here, 
this  wicked  man  pretended  he  was  gored  by  an  ox — although 
there  were  no  marks  of  violence — which  he  claimed  belonged  to 
Mr  Boyd.  Aunty  Margaret's  husband,  and  he  therefore  sued  Mr. 
Boyd  for  damages  for  several  hundred  dollars:  and  although  the 
ox  which  he  claimed  had  injured  him  did  not  belong  to  Mr. 
Boyd,  and  there  was  no  eye  witness  in  the  case,  yet  he  obtained 
judgment  for  damages  against  him,  and  a mortgage  had  to  be 
given  on  the  land  which  the  Government  had  given  her.  The 
Indian’s  oath  and  evidence  are  not  regarded  in  this  country, 
and  he  stands  a very  poor  chance  before  the  law.  Although 
they  are  citizens  of  the  State,  they  are  continually  being  taken 
advantage  of  by  the  attorneys  of  the  land;  they  are  continual- 
ly being  robbed  and  cheated  out  of  their  property,  and  they  can 
obtain  no  protection  nor  redress  whatever. 

Before  Mr.  Hamlin,  my  cousin,  left  Italy,  he  was  asked  by 
the  authorities  if  William  had  any  younger  brother  in  America 
of  a fit  age  to  attend  school.  He  told  the  authorities  that  the 
deceased  had  one  brother  just  the  right  age  to  begin  school — 
that  was  myself.  Then  there  was  an  order  for  me  to  be  sent  to 
Rome  to  take  the  place  of  my  brother:  but  when  my  father 
heard  of  it,  he  said,  “No;  they  have  killed  one  of  my  sons  after 
they  have  educated  him,  and  they  will  .kill  another.”  Hamlin 
came  home  soon  after  my  brother’s  death,  and  some  time  after 
the  treaty  of  1836  he  was  appointed  U.  S.  Interpreter  and  con- 
tinued to  hold  this  office  until  1861,  at  which  time  I succeeded 
him.  I was  appointed  as  such  by  a new  Indian  agent,  Hon.  D. 
C.  Leach,  who  is  now  living  at  Walton,  Mich.,  and  he  is  yet  a 
good  friend  of  mine.  I continued  to  hold  this  office  through 
subsequent  Indian  agents,  or  until  the  Indian  agency  was  done 
away  in  the  State  of  Michigan.  Hon.  D.  C.  Leach  was  the  best 
agent  I ever  served  under,  so  also  every  Indian  thought  in  Har- 


THE  OTTAWA  AND  CHIPPEWA. 


29 

bor  Springs  and  elsewhere.  The  Indians  were  very  disappoint- 
ed when  he  resigned  from  the  agency. 


CHAPTER  VI. 

Account  of  the  Indians’ Roving  Disposition,  Their  Feasts  and  Their  Customs- 
Saluting  Arbor  Croche  Every  Spring  of  the  year— How  the  Catholic  Re- 
ligion was  Introduced  Among  the  Ottawas — The  Missions — Signing  the 
Trea  ty,  March  S,  1836. 

I will  again  return  to  my  narrative  respecting  how  the  Otta- 
was used  to  live  and  travel  to  and  fro  in  the  State  of  Michigan, 
and  how  they  came  to  join  the  Catholic  religion  at  Arbor  Croche. 
Early  in  the  spring  we  used  to  come  down  this  beautiful  stream 
of  water  (Muskegon  River)  in  our  long  bark  canoes,  loaded  with 
sugar,  furs,  deer  skins,  prepared  venison  for  summer  use,  bears 
■ oil.  and  bear  meat  prepared  in  oil,  deer  tallow,  and  sometimes  a 
lot  of  honey,  etc.  On  reaching  the  mouth  of  this  river  we  halt- 
ed for  five  or  six  days,  when  all  the  other  Indians  gathered,  as 
• was  customary,  expressly  to  feast  for  the  dead.  All  the  Indians 
and  children  used  to  go  around  among  the  camps  and  salute  one 
another  with  the  words,  “Ne-baw-baw-tche-baw-yew,”  that  is  to 
say  “I  am  or  we  are  going  around  as  spirits,”  feasting  and 
throwing  food  into  the  fire — as  they  believe  the  spirits  of  the 
dead  take  the  victuals  and  eat  as  they  are  consumed  in  the  fire. 

After  the  feast  of  the  dead,  we  would  all  start  for  Ar- 
bor Croche,  our  summer  resort,  to  plant  our  corn  and  other  veg- 
etables. At  the  crossing  of  Little  Traverse  Bay  at  the  point 
called  “Ki-tche-ossening,”  that  is  to  say,  “on  the  big  rock,”  all 
the  Indians  waited  until  all  the  canoes  arrived,  after  which  they 
would  all  start  together  in  crossing  the  bay.  When  about  half 
way  across  they  would  begin  to  salute  Arbor  Croche  by  shooting 
with  guns,  holding  them  close  to  the  water  in  order  that  the 
sound  might  reach  to  each  side  of  the  bay,  to  be  heard  by  those 
few  who  always  made  their  winter  quarters  around  Little  Tra- 
verse Bay.  Arriving  at  Arbor  Croche,  where  our  big  wigwam 
would  be  waiting  for  us — of  which  I have  spoken  in  previous 
i chapters — the  very  first  thing  my  parents  would  do  would  be  to 
go  and  examine  their  stores  of  corn  and  beans.  After  all  the 
Indians  arrived  and  had  settled  down,  they  would  again  have  a 
prolonged  merriment  and  another  feasting  of  the  dead  and 
peace  offerings.  Grand  medicine  dances,  fire  dances,  and  many 
other  jubilant  performances  my  people  would  have  before  they 
would  go  to  work  again  to  plant  their  gardens.  I distinctly  re- 
member the  time,  and  I have  seen  my  brothers  and  myself  dan- 
cing around  the  fires  in  our  great  wigwam,  which  had  two  fire- 
places inside  of  it, 


l 


30 


INDIANS  OP  MICHIGAN. 


Now  over  100  years  the  first  Christianity  was  introduced 
among' the  Ottawa  and  Chippewa  Indians  in  the  lower  penin- 
sula of  Michigan  of  as  it  is  related,  by  Father  Mar- 
quette, Jesuit  priest  who  explored  in  this  part  of  the  country 
and  finding  the  Indians  in  great  numbers  in  and  about  the  vi- 
cinity of  Arbor  Croche;  therefore  he  established  a mission  on 
the  northern  extremity  of  this  famous  village,  which  I have  al- 
ready related  in  i he  first  chapter  of  this  little  book  to  have 
been  a continuous  village  of  lb  miles  in  length.  They  say  he  es- 
tablished a church  tnere  at  the  place  formerly  called  Tch-i-on- 
ga-bong.  He  did  not  officiate  himself  but  only  erected  a great 
cedar  cross  just  on  the  edge  of  the  bluff  of  the  village  and  for 
this  reason.  I’ne  place  is  now  called  Cross  Village,  and  few  In- 
dians yet  remaining  there  to  this  day;  once  numerous  people  or 
about  40i)  without  the  mixed  blood.  The  old  cedar  cross  disap- 
peared a few  years  after  the  treaty  of  1836.  It  is  stated  that 
Marquette  engaged  one  priest  to  stay  here  as  missionary,  who 
began  to  teach  the  Indians  a different  kind  of  religion  which 
they  had  never  heard  before.  Our  tradition  says  he  made  a 
goad  inuay  Indian  be.ieve  tins  new  religion.  One  of  my  grand 
mothers  was  a little  girl  at  that  time  and  was  baptized  in  this 
mission.  I don't  suppose  any  of  those  Indians  who  were  bap- 
tized in  this  mission  were  ever  really  and  truly  converted  into 
Christianity,  but  simply  joined  the  church  for  the  sake  of  mo- 
tive. I don't  suppose  tney  understood  the  real  spirituality  of 
tlie  Gospel.  Now  so  soon  as  the  priest  would  talk  about  Christ's 
suffering  and  dying,  who  is  even  God  himself,  the  Great  Creator 
but  being  nailed  ou  the  cross  by  the  wicked  people  of  this  earth, 
the  Indians  would  immediately  ask,  “Where  was  that  wicked 
act  done;  was  it  here  in  America?”  Then  the  old  priest  would 
reply,  saying,  “No.  This  wicked  act  was  done  in  the  old  coun- 
try.” But  the  next  question  would  be,  “Was  it  the  Indians  or 
the  white  people  that  did  this  act?”  The  priest  would  again  re- 
ply, saying,  “No.  It  was  the  white  people  who  did  this  wicked 
act  who  are  called -Jews.”  Then  the  Indians  would  say  “We 
had  no  part  in  this  matter  or  this  great  crime  in  killing  your 
God.  You  white  people  must  make  recompense  for  this  great 
crime.” 

It  is  related  that  the  priest  had  many  contentions  and  dispu- 
tations -with  Indians,  and  particularly  with  the  great  medicine 
men  and  magicians  or  spiritualists,  so  called,  who  had  very  great 
influence  among  the  Indians.  All  common  Indians  felt  awe  to- 
wards these  men.  Now  here  is  one  o'f  the  anecdotes  relative 
with  regard  to  this  matter,  as  follows:  One  day  one  of  those 
great  magicians  or  great  medicine  men,  disputed  and  quarrel- 
ed with  the  priest  all  day  about  the  power  of  their  religion;  as 
the  day  was  drawing  to  a close,  the  Indian  got  up  to  leave  the 
priest’s  residence,  but  he  said  to  the  priest,  “I  will  come  again 
and  visit  you  tonight  without  your  permission.”  The  priest  was 
very  much  afraid,  but  he  determined  to  foil  nis  atagonist.  He 
secured  all  his  doors  by  locking  them  soon  after  dark.  He  then 
sat  down  by  his  table  reading  a book  and  determined  not  to  ad- 


THE  OTTAWA  AND  CHIPPEWA, 


31 


xnit  him  should  he  come  to  his  house  in  the  dead  of  night.  Ac- 
cordingly the  Indian  went  to  the  priest's  house,  probably  a lit- 
tle aftermidnig-ht.  As  he  came  to  the  house  he  perceived  that 
there  was  a light  in  the  house.  Of  course  he  knew  the  doors 
were  all  fastened.  But  as  he  looked  through  the  key  hole  in 
one  of  the  doors  he  saw  the  priest  sitting  by  the  table  with  a 
book  in  his  hand,  reading.  The  magician  had  a little  stick  at 
the  end  of  which  he  rubbed  some  of  his  magical  medicine,  and 
with  this  stick  he  pointed  at  the  priest  through  the  key  hole, 
and  the  priest  soon  began  to  bob  his  head  with  exceedingly 
drowsiness,  and  he  soon  went  to  sleep  resting  his  head  on  the  1 a- 
ble.  With  his  supernatural  powers  he  was  in  the  house  standing 
bv  the  priest  and  shaking  him  violently,  saying  •’Father,  wake 
up.  wake  up. and  watch!”The  priest  was  terribly  surprised, saying, 
“My  child,  how  did  vou  come  in?’  ‘’Father.  I came  through  the 
key  hole,”  replied  the  Indian.  The  priest  acknowledged  that 
he  was  terribly  beat  en.  And  subsequently  a great  mortality 
broke  out  among  them.  They  called  it  ogavvabee  or  yellow  sick- 
ness or  bilious  colic.  Very  many  died  with  this  sickness  and 
consequently  there  was  great  confusion  and  lamentations  of  all 
the  Indians  of  Arbor  Croche,  and  blaming  the  poor  priest  of  be- 
ing the  cause  of  this  prevailing  malady  because  many  of  them 
would  not  listen  to  him  and  consequently  there  was  great  quarrel 
ing  between  the  Catholic  Indians  and  those  who  were  yet  under 
paganism. 

The  tradition  says  that  the  pr  iest  was  continually  in  hot  wat- 
er with  those  magicians  and  medicine  m ?n.  Finally  he  got  so 
discouraged  that  he  abandoned  the  mission  for  good,  after 
scraping  the  dust  from  off  the  soles  of  his  feet  as  a testimony 
against  the  Cross  Village  Indians  at  the  day  of  judgement.  And 
every  Indian  who  was  converted  and  baptized  in  this  mission 
went  back  to  their  former  state  and  danced  in  their  worship. 

The  second  Catholic  religion  was  introduced  about  in  1824, 
there  was  an  Indian  came  from  Montreal  whose  name  was  “An- 
dowish,”  and  who  formerly  belonged  to  Arbor  Croche.  He  was 
among  the  Stockbridge  Indians  somewhere  near  Montreal,  and 
this  tribe  speak  a dialect  of  the  Ottawa  and  Chippewa  languag- 
es, and  most  of  them  by  this  time  had  joined  the  Catholic 
church.  So  Andowish,  by  their  influence,  also  joined  the  Cath- 
olic religion  out  there  with  the  Stockbridge  Indians.  Coming 
back  to  Arbor  Croche,  where  he  formerly  belonged,  he  began  to 
teach  some  of  his  own  relatives  the  faith  of  the  Catholic  relig- 
ion. which  some  of  them  were  very  ready  to  recieve,  but  he 
could  not  baptize  them.  Therefore,  parties  of  Indians  went  to 
Mackinac  Island,  headed  by  the  principal  chief  of  the  Seven 
Mile  Point  band  of  Indians,  whose  name  was  A-paw-kau-se-gun, 
to  see  some  of  their  half-breed  relations  at  the  island,  relating 
to  them  how  they  felt  with  regard  to  Christianity,  and  asking 
advice  as  to  what  they  should  do  in  the  matter.  These  half- 
breed  relatives  promised  they  would  do  all  they  could  to  cause 
the  priest  to  come  up  to  Arbor  Croche  and  baptize  all  those  In- 
dians who  felt  disposed  to  receive  the  religion.  Therefore  in 


32 


INDIANS  OF  MICHIGAN. 


1825  Rev.  Father  Baden,  an  old  priest,  came  up  with  his  inter- 
preters and  landed  at  Seven  Mile  Point,  and  baptized  quite  a 
number  of  grown  folks,  and  a great  many  children  were  taken 
into  the  Catholic  religion.  At  this  time,  I was  also  baptized  by 
Rev.  Father  Baden;  I was  small,  but  I distinctly  remember  hav- 
ing the  water  poured  over  my  head  and  putting  some  salt  in  my 
mouth,  and  changing  my  name  from  Pe-ness-wi-qua-am  to 
Amable.  The  mission  was  then  established  at  Seven  Mile  Point 
where  a church  was  built  with  poles  and  covered  with  cedar 
bark.  This  was  the  very  way  when  the  second  religion  was  in- 
troduced among  theOttawas,  although  everybody  supposes  that 
some  white  people  or  missionary  societies  brought  the  Christian 
religion,  but  really  it  was  not  so  among  the  Ottawa  tribes  of  In- 
dians at  Arbor  Croche. 

My  uncle,  Au-se-go-nock,  had  before  this  joined  the  Catholic 
religion.  He  was  living  at  that  time  at  Drummond's  Island 
with  the  British  people,  where  all  the  Ottawas  and  Chippewas 
used  to  go  every  summer  to  receive  presents  from  the  British 
Government.  And  when  he  learned  that  his  people  had  joined 
the  Catholic  faith,  he  left  his  home  at  Drummond’s  Island  and 
came  to  Arbor  Croche  expressly  to  act  as  missionary  in  the  ab- 
sence of  the  priest.  Every  Sunday  he  preached  to  his  people 
and  taught  them  how  to  pray' to  God  and  to  the  Virgin  Mary 
and  all  the  saints  and  angels  in  heaven.  At  that  time  printed 
books  containing  prayers  and  hymns  in  the  Stockbridge  Indian 
language,  which  is  a dialect  of  the  Chippewa  and  Ottawa  lan- 
guages, were  brought  from  Montreal,  and  could  be  quite  intelli- 
gently understood  by  the  Ottawas.  By  this  time  many  Indians 
began  to  be  stationery;  they  did  not  go  south,  as  heretofore, but 
remained  and  made  their  winter  quarters  at  Arbor  Croche. 

About  1827,  after  several  councils,  it  was  determined  to  re- 
move the  mission  from  Seven  Mile  Point  to  Little  Traverse, and 
a French  priest  whose  name  was  Dejan  arrived  expressly  to  re- 
main there  and  carry  on  the  hew  mission  established  at  Little 
Traverse.  A log  church  was  built  at  the  new  mission,  which 
stood  very  near  where  the  present  church  is  now  standing,  and 
a log  school  house  was  built  just  where  the  present  institution 
is  now  standing;  also  a log  house  was  built  for  the  priest  to  live 
in,  which  was  standing  nearest  to  the  church  and  was  standing 
at  the  date  of  writing  of  the  first  manuscript,  or  1886.  In  1827, 
my  father  left  his  subjects  at  Arbor  Croche,  proper,  now  Mid- 
dle Village,  in  charge  of  his  brother  Kaw-me-no-te-a,  which 
means  Good-heart,  as  he  was  perstiaded  by  other  chiefs  to  come 
and  establish  himself  where  the  mission  was  and  send  his  chil- 
dren to  school.  There  were  only  three  Indian  log  houses  at 
that  time  in  Little  Traverse,  one  belonging  to  my  uncle,  Au-se- 
ge-nock.  one  for  Joseph  Au-saw-gon,  my  father’s  messenger, 
and  another  to  Peter  Sho-min.  But  we  and  all  other  Indians 
lived  in  wigwams,  and  all  the  Indians  were  dressed  in  Indian 
styde.  Rev.  Dejan  brought  with  him  one  Frenchman  from  De- 
troit named  Joseph  Letorenue  as  school  teacher,  and  two  girls 
from  Mackinac  Island  as  domestic  servants,  and  an  old  nun, 


THE  OTTAWA  AND  CHIPPEWA. 


whose  real  name  I never  learned,  and  knew  only  as“Sister."She 
! was  exceedingly  kind  to  Indian  children  and  we  all  liked  her 
very  much.  The  log  school  house  was  used  as  a dwelling  as 
well  as  a school  house,  as  all  the  boys  and  girls  who  attended 
school  were  kept  there  continually,  same  as  a boarding  school. 
The  larger  boys  and  girls  were  taught  household  duties  and  to 
; cook  for  the  scholars.  The  children  were  kept  quite  clean.  The 
French  teacher  took  great  pains  to  teach  them  good  manners, 
and' they  were  taught  no  other  but  the  French  language.  In 
the  spring  of  the  year  each  family  of  Indians  contributed  one 
large  mocoke*  of  sugar  which  weighed  from  eighty  to  one  hun- 
dred pounds,  which  Priest  Dejan  would  empty  into  barrels,  and 
then  go  down  to  Detroit  with  it  to  buy  dry  goods,  returning 
with  cloth  with  which  to  clothe  his  Indian  children.  Bev.  De- 
jan did  not  say  mass  on  week  days,  onlj^  on  Sundays.  He  visited 
the  Indians  a good  deal  during  the  week  days,  purposely  to  in- 
struct them  in  the  manners  and  customs  of  the  white  man,  or- 
dering things  generally  how  to  be  done,  and  how  the  women 
should  do  towards  their  domestic  callings,  not  to  work  out  of 
doors,  and  to  take  good  care  of  what  belonged  to  their  house- 
hold. Mr.  Dejan  was  a great  friend  of  Col.  Boyd.  Indian  Agent 
at  Mackinac,  and  in  the  second  year  of  the  school.  Mr.  Boyd's 
two  sons,  James  and  George,  wintered  with  the  priest  at  the 
mission,  and  were  very  great  friends  to  the  Indians. 

In  two  years  schooling  the  children  progressed  very  much, 

■ both  in  reading  the  French  language,  and  in  learning  the  man- 
ners and  customs  of  the  white  man.  But.  alas,  this  was  carried 
on  only  two  years.  There  was  some  trouble  between  Rev.  De- 
jan and  Bishop  Reese  of  Detroit,  consequently  Mr.  Dejan  was 
removed  from  the  mission,  and  Rev.  Baraga  was  put  in  instead 
in  the  year  1830.  He  promised  to  do  the  same  as  his  predeces- 
sor in  regard  to  carrying  on  the  Indian  school  at  Little  Trav- 
erse: but  he  did  not.  He  did  not  give  as  good  care  to  the  chil- 
dren as  his  predecessor,  and  he  did  not  teach  them  anything 
but  Indian  and  the  catechism.  He.  however,  made  and  pub- 
lished a prayer  book  in  the  Ottawa  language  and  a short  Bible 
history.  Before  two  years  the  boarding  school  was  out  of  ex- 
istence at  Little  Traverse,  and  Mr.  Baraga  went  away  to  Lake 
Superior,  where  sometime  afterwards  he  was  made  Bishop.  Af- 
ter he  was  in  the  Lake  Superior  country,  he  published  an  Odjet- 
we  dictionary  and  Odjebwe  grammer,  which  were  very  hard  to 
understand  to  one  unacquainted  with  the  Indian  language,  and 
he  also  made  a new  catechism.  Father  Simon  succeeded  Mr. 
Baraga,  and  did  about  the  same  thing  with  regard  to  educating 
the  Indian  youths,  as  did  Father  Pierce  after  Simon,  and  many 
others  from  time  to  time  up  to  this  date,  1854. 

At  the  beginning  of  1825,  the  Indians  were  very  strict  in 
their  religion,  at  this  time;  they  did  not  allow  any  drunkenness 
in  their  village,  nor  allow  anyone  to  bring  intoxicating  liquors 
within  the  harbor.  If  any  person,  white  or  Indian,  brought  any 


*A  kind  of  box  made  of  birch  bark. 


34 


INDIANS  OF1  MICHIGAN. 


liquor  into  the  harbor,  by  the  barrel  or  in  small  quantites,  and 
it  came  to  the  knowledge  of  the  old  chief,  Au-paw-ko-si-gan, 
who  was  the  war  chief,  but  was  acting  as  principal  chief  of  Lit- 
tle Traverse,  he  would  call  out  his  men  to  go  and  search  for  the 
liquor,  and  if  he  found  it  he  would  order  his  men  to  spill  the 
vv.iiskey  on  the  ground  bv  knocking  out  the  head  of  a barrel 
with  an  ax,  telling  the  parties  not  to  bring  any  more  whiskey 
into  the  harbor,  or  wherever  the  Ottawas  are,  along  the  coast 
o:  Arbor  Croche.  This  was  the  end  of  it,  there  being  no 
law  suit  for  the  whiskey. 

They  used  to  observe  many  holidays,  particularly  Christmas. 
New  Years  and  Corpus  Christi.  At  New  Year’s  eve  every  one 
of  the  Indians  used  to  go  around  visiting  the  principal  men  of 
the  tribe,  shooting  their  guns  close  to  their  doors  after  so  earn- 
ing three  times,  ,-Happy  New  Year,-’  then  bang,  bang,  alto- 
gether, blowing  tneir  tin  horns  and  beating  their  drums,  etc. 
Early  on  New  Year’s  morning  they  would  go  around  among 
their  neighbors  expressly  to  shake  hands  with  one  onother,with 
the  word  of  salution,  ‘‘Bozhoo,’,  children  and  all.  This  practice 
was  kept  up  tor  a long  time,  or  until  the  white  people  came  and 
intermingled  with  the  tribes  to  disturb  them  in  their  peaceful 
homes. 

I thought  my  people  were  very  happy  in  those  days,  when  they 
were  all  by  themselves  and  possessed  a wide  spread  of  land,  and 
no  one  to  quarrel  with  them  as  to  where  they  should  make  their 
gardens,  or  take  timber,  or  make  sugar.  And  fishes  of  all  kinds 
were  so  plentiful  in  the  harbor.  A hook  anywheres  in  the  bay 
a id  at  any  time  of  the  year  would  catch  Mackinaw  trout,  as 
many  as  one  would  want.  And  if  a net  were  set  anywhere  on 
shallow  water  in  the  harbor,  in  the  morning  it  would  be  loaded 
with  fishes  of  all  kinds.  Truly  this  was  a beautiful  location  for 
the  Indians  and  the  mission.  But  now  fishes  are  nearly  all  gone 
out  of  the  bay  and  every  variety  of  birds,  including  pigeons, 
have  left  this  country  since  the  ingress  of  the  white  people. 
Every  big  council  of  the  Indians  was  transacted  in  the  village 
of  Little  Traverse  or  We-kwe-ton-sing.* 

I will  mention  one  or  two  more  things  which  might  be  inter- 
esting to  my  neighbors  to  know.  Up  to  1835  and  sometime  af- 
terwards, there  was  a very  large  double  cedar  tree,  which  ap- 
peared to  have  been  stuck  together  while  they  were  growing, 
but  were  two  separate  trees  of  the  same  size  and  height  grow- 
ing very  close  together,  standing  very  near  the  edge  of  the  wa- 
ter, and  leaning  very  much  towards  the  bay.  almost  like  a stair- 
case projecting  far  out  into  the  bay.  Under  the  roots  of  these 
trees  issued  a perpetual  spring  of  water  which  was  called  Mr. 
Carlow  spring  at  the  date  of  the  first  manuscript.  It  was  just 
a little  west  of  the  present  depot.  In  the  fall  of  1835,  I clear  at 
the  top  of  those  trees,  with  my  little  chums,  watching  our  peo- 
ple as  they  were  about  going  off  in  a large  bark  canoe,  and,  as 

* We-kwe-ton-sing  is  a denominitive  nouD  and  is  the  locative  case,  from  the 
-word  We  kwet  and  accented  on  the  last  syllable. 


THE  OTTAWA  AND  CHIPPEWA. 


we  understood,  they  were  groin^  to  Washington  to  see  the  Great 
father,  the  President  of  the  United  States,  to  tell  him  to  have 
mercy  on  the  Ottawa  and  Chippewa  Indians  in  Michigan,  not  to 
take  all  the  land  away  from  them.  I saw  some  of  our  old  Indian 
women  weeping  as  they  watched  our  principal  men  going  off  in 
the  canoe.  I suppose  the}’  were  feeling  had  on  account  of  not 
knowing  their  future  destinies  respecting  their  possession  of 
the  land.  After  they  all  got  in  the  canoe,  just  as  they  were  go- 
ing to  start,  they  all  took  off  their  hats,  crossed  themselves  and 
repeated  the  Lord's  prayer;  at  the  end  of  the  prayei , they  cross- 
ed themselves  again,  and  then  away  they  went  towards  the  Har- 
bor Point.  We  watched  them  until  they  disappeared  in  round- 
ing the  point. 

Slarch  28th,  1836.  a treaty  was  signed  at  Washington,  not 
with  the  free  will  of  the  Indians,  but  they  say  by  compulsion. 
That  same  year  we  received  the  first  annuity  at  Mackinac  Is- 
land. our  trading  post,  $10  cash  per  head,  beside  dry  goods  and 
provisions.  There  was  a stipulation  expressed  in  the  7th  clause 
of  the  4th  article  of  said  treaty,  that  there  was  to  be  giyen  to 
the  Ottawa  and  Chippewa  Indians  of  Michigan  $150,000  worth  of 
dry  goods  and  provision  until  all  was  paid  out.  There  is  said  to 
haye  heen  paid  out  on  the  first  payment  in  1836,  about  $10,000. 
which  would  then  leave  a balance  of  $140,000.  At  this  time  the 
Ottawasand  Chippewas  held  a big  council  and  concluded  to  ask 
the  Government  for  cash  instead  of  dry  goods:  because  they  saw 
that  there  was  a great  deal  of  waste  in  distributing  the  goods 
among  them,  as  there  were  lots  of  remnants,  and  much  of  it 
left  after  distribution  which  they  never  knew  what  became  of. 
Therefore  their  belief  respecting  it  was  that  the  Government 
officials  had  appropriated  to  themselves  some  of  these  dry  goods 
and  given  away  freely  to  their  white  friends  and  relatives.  Af- 
ter conclusion  of  the  council,  they  came  before  the  Indian  a- 
gent,  Hon.  H.  Schoolcraft,  and  presented  their  views  and  their 
request  in  this  matter.  He  told  them  that  he  could  not  give 
them  any  conclusive  reply  upon  this  subject,  but  that  he  would 
make  known  their  wishes  to  their  Great  Father  at  Washington, 
and  would  inform  them  thereafter.  That  was  the  last  of  it. 
In  the  next  payment  there  were  neither  goods  nor  money  in- 
stead. as  they  requested,  and  no  reply  ever  came  to  this  day. 
It  was  also  stipulated  that  at  the  expiration  of  twenty -one  years 
$10,000  was  to  be  given  to  the  Ottawa  and  Chippewa  Indians, 
that  is.  one  year  after  the  expiration  of  the  payment  of  their 
annuities.  And  where  are  those  lawful  promises  gone  to  now? 
Alas!  when  we  inquire  of  them  to  the  head  department  they  re- 
fer us  to  the  third  article  of  the  Treaty  of  1855.  where  it  is 
worded.  "That  the  Ottawa  and  Chippewa  Indians  hereby  release 
and  discharge  the  United  States  from  all  liability  on  account  of 
former  treaty  stipulations,  either  land  or  money, " etc.  But  this 
part  of  the  stipulation  was  never  explained  to  them  at  the  coun- 
cil of  Detroit,  as  they  would  never  have  consented  to  it.  and 
would  not  have  signed  the  contract.  We  did  not  know  anything 
about  it,  but  some  time  after  we  saw  it  with  our  own  eyes,  print- 


36 


INDIANS  OF  MICHIGAN. 


ed  in  the  pamphlet  form  of  the  contract,  where  our  names  had 
been  already  subscribed  to  it.  This  was  a great  misunderstand- 
ing. The  Indians  of  Michigan  expected  to  meet  again  in  coun- 
cil with  the  Government,  and  try  to  settle  up  all  these  back 
promises,  particularly  in  Treaties  of  1821  and  1836,  where  manj- 
reservations  have  beeu  sunk  to  the  bottom  of  Lake  Michigan. 
There  was  also  stipulated  in  the  Treaty  of  1821,  a special  pay- 
ment annually  to  the  Octawa  Indians  of  Grand  River  $1000.  per 
year  and  the  obligation  was  to  be  forever,  or  so  long  as  these  Ot- 
tawa Indians  were  in  existence.  But  this  promise  of  1821  was 
done  away  when  the  treaty  expired  in  1855.  This  is  the  way 
how  these  poor  people  have  been  deceived  from  time  to  time. 


CHAPTER  VII. 

More  Personal  History— Suffering  the  Trials  in  Early  Life — MissiDg  the  Opportu- 
nity to  Go  to  School— Learning  Trade  as  a Blacksmith— A New  Start  to 
Seek  for  Education— J*  rriving  at  Cleveland,  O.,  to  Find  His  Old  Friend, 
Kev.  Alvin  Coe— Visit  with  Rev.  Samuel  Bissell.  of  Twinsburg,  O.,  Princi- 
pal of  the  Twinsburg  Institute— Attending  School— Returning  Home Advo- 

cating Citizenship  for  His  People — Delegated  to  Detroit  and  to  the  State 
Legislature— His  Pleasant  Visit  with  State  Authorities— Again  Delegated  as 
Councilor  to  the  New  Treaty.  1855. 

The  first  winter  we  lived  at  Little  Traverse  as  a permanent 
home  was  in  the  year  1828,  and  in  the  following  spring  my  own 
dear  mother  died  very  suddenly,  as  she  was  burned  while  they 
were  making  sugar  in  the  woods.  She  was  burned  so  badly  that 
she  only  lived  four  days  after.  I was  small,  but  I was  old  enough 
to  know  and  mourn  for  my  dear  mother.  I felt  as  though  I had 
lost  everything  dear  to  me  and  every  friend;  there  was  no  one 
that  I could  place  such  confidence  in,  not  even  my  own  father. 
So  my  father's  household  was  broken  up:  we  were  pretty  well 
scattered  after  that.  He  could  not  very  well  keep  us  together; 
being  the  least  one  in  the  family,  I became  a perfect  wild  rover. 
At  last  I left  Little  Traverse  when  about  13  or  14  years  of  age. 
I went  to  Green  Bay,  Wis.,  with  the  expectation  of  living  w th 
an  older  sister  who  had  married  a Scotchman,  Sir  Robert  Gibson 
and  had  gone  there  to  make  a home  somewhere  in  Green  Bay. 
I found  them  at  the  place  called  Bay  Settlement,  but  I did  not 
stay  with  them  long.  I left  them  and  went  to  live  with  a far- 
mer close  by  whose  name  was  Sylvester.  From  this  place  I was 
persuaded  by  another  man  to  go  with  him  on  the  fishing  ground, 
to  a place  called  Sturgeon  Bay,  Wis.  From  there  I came  back 
to  Bay  Settlement  and  sailed  with  Mr.  Robert  Campbell  Mr. 
Campbell  wasa  good  m?n  and  a Christian  His  fhther  had  a 
nice  farm  at  Bay  Settlement,  near  Green  Bay,  Wis..  where  also 


THE  OTTAWA  AND  CHIPPEWA. 


37 


my  sister  settled  down.  I sailed  with  him  one  summer.  We 
came  to  Mackinac  Island  in  the  fall  of  1840,  and  there  I met  my 
father  and  all  my  relations,  and  great  many  Indians  as  they 
were  about  receiving  their  aneual  payment  from  the  Govern- 
ment. So  I left  the  vessel  and  hired  out  in  the  store  to  act  as 
clerk  during  the  payment  time. 

After  all  the  Indians  had  gone  away  from  the  island,  I was 
still  working  in  the  store  and  thought  to  make  my  winter  quar- 
ters there,  but  did  not.  One  day  I met  my  father's  old  friend. 
Rev.  M.  Alvin  Coe,  the  traveling  missionary  of  whom  I have  al- 
ready spoken  as  having  asked  me  to  go  with  him  to  the  State  of 
Ohio  where  I might  have  an  opportunity  to  go  to  school  and  he 
educated  like  the  white  man.  I told  him  I will  go  with  him, 
provided  he  will  take  an  interest  to  watch  over  me,  that  no  one 
would  abuse  me  out  there  after  getting  into  the  strange  country. 
He  faithfully  promised  that  he  would  do  all  this,  and  would  also 
do  all  he  could  to  help  me  along  to  obtain  my  education.  He 
said  he  was  going  that  night  and  I must  be  on  hand  when  the 
boar  arrived:  but  I failed  to  tell  him  my  stoppiug  place.  So 
when  the  boat  arrived  I was  too  sound  asleep  to  hear  it.  Poor 
old  man!  I was  told  that  he  felt  disappointed  to  have  to  go  with- 
out me.  As  I woke  in  the  morning  I inquired  if  any  boat  had 
arrived  during  the  night.  I was  told  there  was.  I was  also  told 
there  was  an  old  man  who  seemed  to  be  very  anxious,  and  was 
looking  for  me  all  over  the  crowd  on  the  dock,  but  he  could  not 
find  me  there.  When  the  boat  was  pushing  out  he  jumped  on 
board  and  then  turned  to  the  crowd,  saying,  “Tell  my  little  boy, 
Jackson,  son  of  the  old  chief  Macka-de-be-nessy,  of  Arbor  Cro- 
che.  that  I have  gone  on  this  boat. 

Thus  I was  left,  and  missed  the  opportunity  when  I might 
have  been  educated  while  I was  yet  much  younger.  A few  days 
afterwards,  as  I walked  out  from  the  store  one  evening,  I met 
two  young  men  in  the  street,  one  of  whom  I frequently  saw  dur- 
ing the  payment  time,  but  the  other  was  entirely  a stranger  to 
me.  He  was  a most  noble-looking  and  tall  young  man,  but  be- 
hold, he  spoke  perfectly  and  freely  the  Indian  language,  saying 
to  me,  “My  boy,  would  you  be  willing  to  take  us  to  that  vessel 
out  there?',  at  the  same  time  pointing  to  a vessel  which  was  al- 
ready outside  of  the  harbor,  sails  up,  but  in  a perfectly  dead 
calm,  as  there  was  not  a breath  of  wind.  I told  them  I would, 
provided  I could  get  the  boat  to  get  there;  in  which  he  replied 
that  they  will  do  that  part  of  the  business,  but  they  wanted 
some  one  to  bring  the  boat  back.  As  I was  walking  with  anoth- 
er mate  of  mine,  I ask.  him  to  go  with  me  to  take  these  folks  on 
board.  The  next  thing  we  were  on  the  way  towards  the  vessel. 
As  we  went  along  this  noble  young  man  said  to  me,  “My  boy, 
would  you  like  to  come  with  us  to  Grand  Traverse?”  I replied, 
“I  would  like  to  see  Grand  Traverse,  but  am  not  prepared  to  go 
just  now.”  “Would  you  not  like  to  learn  the  blacksmith  trade? 
This  man  is  a government  blacksmith  in  Grand  Traverse,”  re- 
ferring to  his  companion,  “and  he  needs  an  assistant  in  the 
business.  We  will  give  you  position  as  an  assistant  and  a salary 


38 


INDIANS  OF  MICHIGAN. 


of  $240  yearly,  or  $20  per  month.”  I replied,  “I  will  go.  for  I 
would  be  very  glad  to  find  a chance  to  learn  a trade  and  at  the 
same  time  to  get  my  living.”  Therefore  I also  got  on  board, 
and  my  friend  had  to  come  back  alone  with  the  boat  we  borrow- 
ed. This  was  the  same  vessel  that  1 had  sailed  on  that  season. 
We  arrived  at  the  place  now  called  ‘‘The  Old  Mission.”  where 
there  was  a nice  harbor.*  This  young  man,  whose  name  I now 
learned  was  John  M.  Johnstone,  of  Sault  Ste.  Marie,  the  brother- 
in-law  of  Henry  Schoolcraft,  our  Indian  agent,  said  when  we  ar- 
rived, ‘“You  have  no  commission  yet  to  work  in  the  shop;  you 
will  therefore  have  to  go  back  to  Mackinac  with  this  letter 
which  you  will  take  to  Indian  agent  jrourself  and  nobody  else. 
Then  come  back  at  the  first  opportunity  if  he  tells  you  to  come.” 
So  I had  to  return  to  Mackinac  on  the  same  vessel  with  which 
we  came.  At  Mackinac,  I received  my  commissisn  without 
any  trouble.  On  arriving  again  at  Grand  Traverse  the  Indians 
were  having  a big  council  which  was  concocted,  I was  told,  by 
the  brother  of  my  benefactor,  who  was  trading  there  among 
the  Indians.  They  were  getting  up  remonstrances  and  petition- 
ing the  Government  against  my  appointment,  setting  forth  as 
reason  of  their  complaint  that  I did  not  belong  to  that  tribe  of 
Indians,  and  was  therefore  not  entitled  to  the  position,  and  they 
would  rather  have  one  of  their  own  boys  belonging  to  the  tribe 
put  to  this  trade.  But  my  friend  Johnstone  told  me  “not  to 
mind  anything,  but  go  about  my  business.  The  blacksmith  shop 
had  been  established  here  for  more  than  two  years,  and  they 
should  have  thought  of  putting  their  boy  in  the  shop  long  before 
this.”  So  accordingly  I continued  working  and  minding  my  own 
business  for  five  years,  when  I quit  of  my  own  accord.  There 
were  no  white  people  there  at  that  time,  only  such  as  were  em- 
ployed by  the  government,  and  the  missionaries  and  teachers, 
and  the  Indians  were  very  happy  in  those  days. 

I have  told  my  readers  in  previous  chapters  of  this  little  book 
that  from  time  to  time  I was  invited  by  our  most  estimable 
friend,  Rev.  Alvin  Coe,  to  go  with  him  to  the  State  of  Ohio  in 
order  to  receive  an  education,  “that  it  was  never  blotted  out  of 
my  mind,”  and  therefore  the  very  day  that  I quit  the  black- 
smith shop  at  Grand  Traverse,  I turned  my  face  toward  the 
State  of  Ohio,  for  that  object  alone.  I came  to  Little  Traverse 
to  bid  good-by  to  my  father  and  relations  late  in  October,  1845. 
I did  not  even  stay  half  a day  at  Little  Traverse.  I started  for 
Middle  Village  the  same  day  that  I bid  the  last  farewell  to  my 
folks,  in  order  to  obtain  an  opportunity  there  to  get  to  Mack- 
inac Island,  from  which  I intended  to  take  my  passage  for  Cleve- 
land. Arriving  at  Middle  Village,  which  is  fourteen  miles  from 
Little  Traverse,  I met  an  orphan  boy,  Paul  Naw-o-ga-de  byname 

*The  Mission  was  already  established  by  this  time.  1840,  conducted  by  the  Pres- 
byterain  Board  of  Missions.  Rev.  P.  Dougherty,  who  was  indeed  a true  Christian, 
and  good  to  Indians,  was  a preacher  for  the  Mission.  Daniel  Rod,  the  half-breed 
from  St.Clair  River.  Mich.,  was  his  interpreter.  Mr.  Bradley  acted  as  teacher, 
who  afterwards  proved  himself  unworthy  for  the  position,  which  produced  a bad 
effect  among  the  Indians  The  Mission  is  now  out  of  existence. 


THE  OTTAWA  AND  CHIPPEWA. 


39 


a distant  relative,  and  who  wished  to  go  with  me,  and  I proposed 
to  pay  his  passage  to  Cleveland..  The"  brother  of  this  boy  had  a 
boat  of  his  own,  and  offered  to  take  us  to  Mackinac  Island,  and 
I was  very  glad  of  the  opportunity.  So  the  next  day  we  started 
for  Mackinac,  not  knowing'  what  would  become  of  us  if  my  lit- 
tle means  were  exhausted  and  we  should  be  unsuccessful  in  find- 
ing our  old  friend,  Mr.  Alvin  Coe. 

the  day  we  arrived  at  Mackinac  we  took  passage  for  Cleve- 
land. Arriving  there  we  were  scared  at  seeing  so  many  people 
coming  to  us  who  wanted  us  to  get  into  their  cabs  to  take  us  to 
some  hotel  which  might  cost  us  two  or  three  dollars  a day.  But 
we  were  advised  by  our  fellow  travelers  to  go  to  the  Parmer's 
Hotel.  In  the  evening  the  landlady  was  somewhat  curious  to 
know  where  we  hailed  from  and  where  we  weie  going,  I told 
her  we  came  from  Michigan,  but  we  did  not  know  yet  where  we 
should  go  to.  I asked  her  if  she  ever  knew  or  heard  of  a minis- 
ter named  Alvin  Coe.  ‘“What,” — she  seemed  to  be  very  much 
surprised— “Alvin  Coe,  the  travelling  missionary?”  I said, 
"Yes,  the  same.”  “Why.  that  is  my  own  uncle.  What  is  there 
about  him?"  "O,  nothing;  only  I would  like  to  know  where  he 
lives,  and  how  far.”  I was  equally  surprised  to  think  that  we 
had  happened  to  meet  one  of  his  relatives,  and  thought  at  that 
momeut,  God  must  he  with  us  in  our  undertaking.  “You  know 
my  uncle  then.”  she  said.  I said.  “Yes;  he  is  my  particular 
friend,  and  1 am  going  to  look  for  him.”  Of  course,  she  told  us 
the  name  of  the  town  in  which  he  lived,  and  how  far  and  what 
road  to  take  to  get  there.  It  also  happened  that  there  was  a 
gentleman  at  the  Farmer’s  Hotel,  who  had  been  out  west  and 
came  on  the  same  boat  on  which  we  came,  and  as  he  was  going 
the  next  day  in  that  direction  on  foot,  he  said  he  would  guide 
us  as  far  as  he  was  going,  which  would  be  about  20  miles,  and 
there  was  thirty  miles  to  go  after  that.  So  the  next  day  we 
started.  Arriving  late  in  the  afternoon  at  the  outskirts  of  the 
little  village  called  Twinsburg,  our  white  companion  told  us 
that  that  was  the  place  where  he  intended  to  stop  for  a while, 
and  said,  “You  better  stop  with  me  for  the  night,  and  after 
supper  you  can  visit  the  institution  in  the  village  and  see  the 
principal  of  the  school  here;  you  might  possibly  get  a chance 
to  attend  that  school,  as  you  say  that  was  your  object  in  com- 
ing to  this  part  of  the  country.”  t was  very  much  surprised,  as 
he  had  not  said  one  word  about  it  as  we  came  along  on  the  road 
After  supper  I went  as  he  directed.  As  I approached  the  sem- 
inary I saw  a good  many  boys  playing  on  the  square  of  the  vil- 
lage, and  I went  and  stood  close  by.  Very  soon  one  of  the 
young  men  came  up  to  me;  saying,  “Are  you  going  to  attend 
our  school  here?”  I told  him,  “No  sir;  I am  going  thirty  miles 
rurther  to  attend  some  school  there.”  This  is  the  best  school 
that  I know  of  anywhere  about  this  country,”  he  said.  I asked 
him  if  he  would  introduce  me  to  the  proprietor  of  the  school. 
“Most  cheerfully,”  said  he;  “will  you  please  tell  me  what  place 
you  came  from,  and  your  name.”  “I  came  from  Michigan,  and 
my  name  is  Blackbird.”  “All  right  I will  go  with  you.”  So  we 


40 


INDIANS  OF  MICHIGAN. 


went  to  the  professor’s  room,  and  he  introduced  me-  ‘“Well, 
Mr.  Blackbird,  do  you  wish  to  attend  our  school?”  said  the  pro- 
fessor, I said,  “I  do  not  know,  sir,  how  that  might  be,  as  I have 
not  much  means  ts  pay  my  way,  but  I am  seeking'  for  a man  who 
invited  me  to  come  to  Ohio  some  five  years  ago,  and  promised 
fehat  he  would  help  me  all  he  could  for  my  education.  His  name 
is  Alvin  Coe,  a traveling  missionary,  my  father’s  old  friend  ” 
“We  have  two  Indian  boys  here  attending  sctiool,  and  I think 
you  will  not  be  very  lonesome  if  you  should  conclude  to  stay 
with  us.”  “What  are  their  names’?”  I asked.  “One  is  Francis 
Petoskey,  and  the  other  is  Paul  Ka-gwe-to-song.”  I said,  “I 
know  them  both:  I came  from  the  same  place  they  did,  but  I did 
not  know  they  were  here,  I only  knew  they  were  attending 
school  somewhere  among  the  whites.  “Can  you  do  anjr  kind  of 
work?”  "I  am  a blacksmith  by  trade,  sir,  and  beside  I can  do 
most  every  other  kind  of  work.”  He  said,  “If  you  conclude  to 
stay,  I will  try  to  aid  you  in  finding  a place  where  you  could 
work  to  pay  for  your  lodging  and  board:  and  in  the  meantime 
we  will  cause  Mr.  Alvin  Coe  to  come  and  see  you,  and  if  he  sees 
fit  to  take  you  away  he  can  do  so.  provided  you  would  be  willing 
to  go  ifrith  him.”  I told  him  I would  stay,  if  I found  a place  to 
work  to  pay  for  my  board,  and  provided  that  I could  make  some 
arrangement  for  the  little  companion  who  came  with  me.  Af- 
ter considertng  a few  moments,  he  proposed  to  take  my  little 
companion  to  his  boarding  house  until  a better  arrangement 
could  be  made.  This  was  the  end  of  my  conversation  with  this 
noble  hearted  professor  and  proprietor  of  this  institution, whose 
rfame  was  Rev.  Samuel  Blissell,  of  Twinsburg,  Ohio. 

In  the  morning,  after  breakfast,  I went  back  to  the  village 
and  found  arrangements  were  already  made  for  both  of  us,  and 
all  we  had  to  do  was  just  to  shift  our  quarters.  I came  to  live 
with  a young  blacksmith  in  the  village  and  work  two  hours  in 
the  morning  and  two  hours  in  the  evening,  and  many  times  I 
finished  my  hours  at  sunrise.  Some  time  during  the  winter,  my 
friend  Mr.  Alvin  Coe,  came  and  took  me  off,  with  the  under- 
standing, however,  that  if  I did  not  like  the  school  where  he 
was,  I was  to  come  back  to  Twinsburg.  So  in  about  two  weeks 
I came  back  to  the  old  institution,  as  I did  not  like  the  other 
place.  At  last  Dr.  Brainsmade.  of  Newark,  New  Jersey,  took  a 
deep  interest  in  my  welfare  and  education,  and  he  proposed  to 
aid  me  and  take  me  through  the  medical  college.  Therefore  I 
quit  working  my  hours  in  the  shop  and  boarded  at  the  institu- 
tion, attending  solely  to  my  studies  for  over  four  years. 

I have  already  told  my  readers  in  previous  chapters  how  bad 
I felt  when  I had  to  return  to  Michigan.  After  I came  home  I 
did  everything  towards  the  welfare  and  happiness  of  my  peo- 
ple, beside  attending  to  my  aged  father,  as  I found  my  people 
to  be  very  different  then  from  what  they  were,  as  they  were  be- 
ginning to  have  a free  use  of  intoxicating  liquors.  I immed- 
iately caused  the  pledge  to  be  signed  in  every  village  of  the  In- 
dians, in  which  I was  quite  successful,  as  almost  everyone 
pledged  themselves  never  again  to  to  touch  intoxicating  drinks. 


THE  OTTAWA  AND  CHIPPEWA. 


41 


I also  advocated  the  right  of  citizenship  for  my  people  in  the 
State  of  Michigan,  although  we  were  repeatedly  told  by  our 
white  neighbors  that  we  could  not  very  well  be  adopted  as  cit- 
izens of  the  State  as  long  as  we  were  receiving  annuities  from 
the  general  government  on  account  of  our  former  treaties. 
My  object  in  promulgating  this  cause  was,  I thought  it  would 
be' the  only  salvation  of  my  people  from  being  sent  olf  to  the 
west  of  the  Mississippi,  where  perhaps,  more  than  one-half 
would  have  died  before  they  could  be  acclimated  to  the  county 
to  which  they  would  be  driven.  I have  sutfered  very  great  hard- 
ships for  this  cause,  as  I had  to  walk  from  Little  Traverse 
through  the  dense  forest,  and  almost  the  entire  length  of  the 
southern  peninsula  of  Michigan,  in  order  to  reach  the  authori- 
ties of  the  State  to  hold  conference  with  them  upon  the  subject 
of  the  citizenship  of  the  Ottawas  and  Chippewas,  and  walked 
on  snow-shoes  in  the  middle  of  winter  in  company  with  one  of 
our  young  cheif tains  from  Cross  Village.*  We  were  subjected 
to  great  exposure  with  only  a camp  fire  for  several  days  in  the 
month  of  February. 

After  crossing  Houghton  Lake,  which  is  the  head  waters  of 
the  Muskegon  river,  that  evening  we  swallowed  the  last  morsel 
of  food,  and  actually"  we  traveled  and  camped  out  with  empty- 
stomachs  for  two  day-s  and  a half  before  we  came  to  any-  inhab- 
ited place.  At  last  we  struck  the  Te-ti-pe-wa-say  (Tittabawasse) 
one  of  the  principal  branches  of  Saginaw  river,  and  followin  g 
down  that  stream  on  the  ice  vve  came  to  an  Indian  camp  which 
stood  byr  the  river  side,  and  also  saw  many  human  foot-prints  on 
the  ice,  but  the  camp  was  deserted  and  we  found  nothing  to  eat. 
We  left  the  place  and  once  more  followed  the  river,  and  after 
walking  about  half  a mile  we  came  to  another  Indian  camp,  and 
saw  blue  smoke  coming  out  of  it.  As  we  came  up  to  the  camp 
we  found  nothing  but  women  and  children  (all  the  men  were  out 
hunting.)  It  was  about  noon  when  we  came  to  this  camp.  We 
had  to  lay  over  half  a -day  in  this  camp  because  we  were  so  ex- 
hausted with  fatigue  and  hunger.  They  gave  us  food,  and  we 
went  on  our  journey  the  next  day-. 

We  went  to  see  Judge  Wing  to  obtain  his  legal  opinion  on  the 
subject  of  the  citizenship  of  the  Ottawa  and  Chippewa  Indians 
of  Michigan.  We  had  a very-  pleasant  visit  with  him,  and  he 
gave  us  as  his  legal  opinion  of  this  matter,  that  he  did  not 
think  that  it  would  debar  us  from  being  citizens  of  the  State, 
because  the  Government  owed  us  a little  money  on  account  of 
our  former  treaties,  provided  we  should  renounce  our  allegiance 
to  our  chiefs  and  recognize  no  other  authority- than  the  Presi- 
dent of  the  United  States;  and  that  we  would  not  be  required  to 
have  any  writ  of  naturalization  as  we  are  already  naturalized 
by  being  American  born.  After  a pleasant  visit  with  Hon. 
Judge  Wing,  we  next  turned  our  faces  to  the  State  Legislature 
and  Governor,  at  Lansing.  In  this  also  we  thought  we  were 

*Mr.  Wardsworth  also  accompanied  us  from  Elk  Rapids,  on  his  way  to  Detroit 
, to  obtain  a commission  as  surveyor  on  some  part  of  the  Grand  Traverse  region, 


42 


INDIANS  OF  MICHIGAN. 


very  successful,  for  the  Governor  received  us  very  kindly  and 
gave  us  much  good  counsel  on  the  subject  of  citizenship,  giving 
us  some  instructions  as  to  how  we  should  live  under  the  rule  of 
the  State  if  we  should  become  the  children  of  the  same.  He 
talked  to  us  as  though  he  was  talking  to  his  own  son  who  had 
just  come  from  a far  country  and  asked  his  father's  permission 
to  stay  in  the  household. 

After  a pleasant  visit  with  the  Governor,  and  seeing  some  of 
the  members  of  the  State  Legislature,  receiving  full  assurance 
that  our  undertaking  and  object  would  be  well  looked  after,  we 
retraced  our  steps  back  to  Little  Traverse,  to  report  the  result 
of  our  visit,  After  that,  not  many  Indians  believed  these  flying 
reports  gotten  up  by  our  white  neighbors.  In  that  year,  the 
clause  was  put  in  the  revised  statutes  of  the  State  of  Michigan, 
that  every  male  person  of  Indian  descent  in  Michigan  not  mem- 
bers of  any  tribe  shall  be  entitled  to  vote. 

In  the  year  1855,  I was  again  delegated  to  attend  the  council 
of  Detroit  for  the  treaty  of  1855,  and  in  that  council  I made 
several  speeches  before  the  Hon.  Commissioner  of  Indian  Affairs 
Mr.  Manypenny,  of  Washington,  on  the  subject  of  our  educa- 
tional fund,  $8000  per  annum,  which  had  been  expended  for  the 
education  of  the  Indian  youths  for  the  last  nineteen  years,  and 
which  was  to  be  continued  ten  years  longer,  but  to  be  carried 
out  just  the  same  as  it  was  before,  the  children  to  be  taught  on- 
ly in  the  Indian  language.  This  sum  had  never  been  used  direct- 
ly for  any  scholars,  but  it  was  stated  that  it  was  given  to  the 
religious  societies  which  had  missions  among  the  Michigan  In  - 
uians.  In  that  council  I advocated  that  the  said  fund  be  re- 
tained in  the  hands  of  the  general  Government  for  the  benefit  of 
those  Indian  youths  who  really  intended  to  be  educated  and  who 
went  among  the  whites  or  in  civilized  communities  to  be  educa- 
ted, and  if  it  need  be,  to  be  used  for  the  collegiate  education  of 
those  Indian  youths,  but  let  the  children  at  home  be  educated 
at  home  by  taxation,  and  giving  fully  my  reasons  in  advancing 
such  proposition.  The  Hon.  Commissioner  was  much  taken  up 
with  my  remarks  on  this  subject,  I being  the  youngest  member, 
and  told  the  older  members  of  the  council  that  he  would  like  to 
hear  some  of  them  on  this  subject.  “The  young  man  who  has 
been  making  remarks  on  this  matter  has  a very  good  idea  with 
regard  to  your  educational  funds;  now  let  us  hear  farther  re- 
marks on  this  subject  by  some  other  members  of  the  council.” 
But  not  one  Indian  stirred.  And  again  and  again  the  next  day, 
I tried  to  urge  this  matter  to  the  Hon.  Commissioner  and  the 
Indians  to  co-operate  with  me,  but  they  would  not,  because  my 
people  were  so  ignorant  they  did  not  know  the  value  of  educa- 
tion, or  else  they  misunderstood  the  whole  subject.  On  the 
third  day,  as  I was  about  getting  up  to  make  further  remarks 
upon  this  subject,  one  of  the  old  members,  who  was  the  most  un- 
worthy of  all  the  company^,  as  he  got  very  drunk  the  day  we  ar- 
rived in  Detroit  and  was  locked  up  in  jail  as  disorderly  two  or 
three  days,  arose  and  said  to  the  Commissioner  that  I was  not 
authorized  by  any  of  the  council  to  get  up  here  and  make  such 


THE  OTTAWA  AND  CHIPPEWA. 


43 


' remarks.  “We  did  not  come  here  to  talk  about  education,  but 
came  expressly  to  form  a treat}'.”  Then  burst  imo  a great 
laughter  all  the  spectators  of  the  council  and  some  of  the  mem- 
: bers  too.  I was  told  afterward  that  it  was  a put  up  job  to  pre- 
' vent  any  change  by  the  persons  who  had  been  handling  for 
years  this  Indian  educational  fund,  as  there  were  a number  of 
j them  in  the  council  hall.  Thus  was  lost  one  of  the  most  noble 
objects  which  ought  to  have  been  first  looked  after. 

After  the  council  dispersed  and  came  home,  I sat  down  and 
wrote  a long  article,  giving  the  full  history  of  the  past  in  regard 
to  this  matter;  how  our  educational  fund,  $8000  per  annum,  had 
been  handled  and  conducted  for  nearly  twenty  years,  and  yet 
not  one  Indian  youth  conld  spell  the  simplest  word  in  the  English 
language,  and  these  writings  I had  published  in  the  Detroit 
Tribune  for  public  inspection,  is  hereby  given  as  in  the  following 
substance,  which  I found  yet  amongst  my  papers,  dated  Novem- 
ber 22nd,  1855. 

An  appeal  to  the  citizens  of  the  United  States  by  the  Ottawa 
Indians  of  Michigan,  in  council  assembled  at  Little  Traverse, 
November  22,  1855. 

Brothers  and  fellow  citizens: — We  deem  it  not  improper  to 
call  you  fellow  citizens  since  it  has  pleased  God  your  instru- 
mentality that  we  should  be  adopted  as  such,  and  thus  come  un- 
der the  laws  of  the  State  of  Michigan,  and  those  of  the  United 
' States.  In  short  to  have  equal  rights  and  privileges  with  Amer- 
ican citizens.  Viz.,  to  have  and  to  hold,  to  buy  and  to  sell,  to 
■ prosecute  and  be  prosecuted,  to  cultivate  the  soil  and  educate 
our  children,  that  they  may  become  men  of  wisdom,  equity  and 
justice,  and  finally  to  be  on  equality  as  brothers,  a-i  one  God 
made  us  all  and  is  no  respector  of  person.  So  we  are  to  be  no 
more  as  children  of  men,  for  we  have  been  such  already  too 
long.  We  wish  now  to  become  men,  men  of  knowledge  and  ed- 
ucation, that  we  may  hold  an  equal  standing  with  our  white 
brothers,  since  we  have  abandoned  our  laws,  customs  and  man- 
ners. having  renounced  our  chiefdoms  under  the  most  solemn 
declaration  to  uphold  and  support  the  government  of  the  Unit- 
i ed  States  as  directed  by  the  President,  the  head  chief  of  the 
nation. 

Brothers — Our  manner  of  speaking  is  simple  and  brief,  frank 
and  fearless,  believing  that  we  are  in  the  right  upon  this  sub- 
ject. Yet  as  we  are  a poor  children  of  nature  we  ask  for  your 
indulgence.  We  would  first  introduce  you  to  the  subject  of  our 
council  which  was  in  session  from  the  25th  of  July  to  the  1st  of 
August  before  the  commissioner  of  Indian  affairs,  the  Hon. 

! Manypenny,  in  the  city  of  Detroit,  composed  of  delegates 
from  the  Ottawa  and  Chippewa  tribes.  The  object  of  the  coun- 
cil was  to  make  a final  settlement  with  the  United  States  in  a 
friendly  manner,  and  to  fulfill  what  had  not  been  attended  to 
in  the  promises  which  were  made  and  agreed  upon  between  our 
forefathers  and  the  government  of  the  United  States  in  var- 
ious treaties  extending  up  to  that  of  1838,  which  was  the  last. 
You  are  doubtless  aware  of  the  proceedings  of  this  council  and 


44 


INDIANS  OF  MICHIGAN. 


heard  what  was  said  and  done.  The  government  agreed  to 
continue  a small  annuity  for  ten  years  to  come,  and  in  addition 
to  bestow  a tract  of  80  acres  of  land  upon  each  family  and  40 
acres,  more  or  less,  to  each  single  man  of  asre,  all  in  the  neigh- 
borhood of  our  old  homes,  advising  ns  to  settle  on  the  tracts  and 
cultivate  them,  instead  of  moving  west  of  the  Mississippi — a 
measure  attended  with  far  less  expense  to  the  Government,  and 
much  more  satisfactory  for  us  to  remain  where  we  are.  We 
feel  grateful  for  this  measure  adopted  bv  the  Government:  vet 
what  would  be  more  gratifying  to  many  of  us,  is  to  have  had  our 
educational  fund  (amounting  to  about  $8000  per  annum)  applied 
in  such  a way  as  to  derive  the  largest  benefit  from  it.  But  it 
was  left  upon  its  o'd  basis  until  the  great  -father,  the  President, 
should  make  more  wise  arrangements,  and  hope  to  be  satisfac- 
tory on  the  part  of  the  Indians.  We  must  educate!  We  must 
educate!  Or  will  sink  into  the  vorex  of  destruction,  unless  a 
different  course  shall  be  pursued  than  has  been  for  the  past  20 
years.  It  is  true,  and  we  cheerfully  admit  it,  that  considerable 
has  been  done  in  regard  to  our  spiritual  interest,  and  feel  truly 
grateful  for  this  kind  and  liberal  disposition  shown  towards  us. 
But  in  order  to  reap  the  greatest  advantage  in  connection  with 
the  propagation  of  the  true  religion  and  true  enlightenment, 
we  must  educate  and  become  acquainted  with  the  arts  and  sci- 
ences. language,  manners  and  custom  of  the  white  man.  For 
this  purpose  profossedlv,  there  was  a fund  set  apart  bv  the  Gov- 
ernment in  the  treatvof  1836.  The  whole  amount  appropriated 
already  exceeds  $100,000.  This  amount  has  gone  principally  into 
the  hands  of  the  bishops  and  clergv  of  different  denominations. 
But  in  regard  to  some  of  us  it  may  be  affirmed  that  we  have  de- 
rived no  benefit  from  this  appropriation.  That  is,  not  one  In- 
dian youth  has  been  educated  infact  in  our  quarter  section  of 
the  country  for  the  past  20  vears.  who  can  spell  “Baker. u al- 
though it  has  been  reported  bv  our  bishops  and  clergy  to  the 
head  department,  that  the  Indian  bovs  and  girls  are  educated 
in  the  English  branches,  so  as  to  be  taught  grammer.  geography, 
arithmetic,  reading  and  spelling,  writing  Indian  and  English, 
ciphering,  sewing  and  knitting,  trimming  with  porcupine,  etc, 
and  at  the  same  time  representing  such  teachers,  for  instance, 
as  M.  Ka-bi-gi-ji-go-kwe,  Ignatius  Meak.  Michael  Kims,  D.  Ene- 
we-sk-ki,  Paul  Kawe-go-moa.  and  several  others  as  we  observed 
in  the  reports  of  1851,  and  those  representatives  as  we  know 
them  to  be  our  own  brothers,  and  not  capable  of  teaching  those 
branches  as  thev  represented,  for  they  read  not  nor  speak  a 
word  of  English,  and  triming  with  porcupine,  its  perfectly  ridic- 
ulous and  absurd:  for  this  kind  of  trimming  belonged  to  the  In- 
dians exclusively  for  many  centuries.  Therefore  we  affirm,  and 
we  are  sorry  to  say  it.  that  the  whole  is  inconsistent,  that  is, 
not  one  Indian  youth  has  been  educated  as  it  was  reported,  onlv 
they  have  been  catechised  in  our  own  language.  Brothers,  if 
there  is  any  doubt  in  your  minds  of  what  we  have  told  you,  look 
to  the  reports  from  the  Ottawa  missions  to  the  head  depart- 
ment of  1851,  Re.  N.  6 page  46-57-58,  by  Bishop,  PP.  L.,  of  Detroit, 


THE  OTTAWA  AND  CHIPPEWA. 


45 


and  then  come  to  us  and  examine  whether  these  thing's  are  so, 
you  will  he  convinced  at  once  that  we  have  told  you  the  truth, 
and  the  world  ought  to  know  how  things  are  done.  Our  educa- 
cational  fund  has  been  carried  on  blind-handed  already  too 
long.  Who  are  those  who  have  been  taught  grammer,  arithme- 
tic, reading  and  spelling,  etc.?  We  answer,  it  is  the  white  chil- 
dren at  town  Michilimackinac,  and  some  other  towns  as  we  ob- 
served in  the  reports  of  1851-52-53.  Was  this  the  plan  of  our 
Government  when  it  made  that  provission*  Never!  Not  even 
the  half-breeds  to  be  benefited  by  it.  at  least  we  did  not  under- 
stand it  so.  Since  we  knew  these  things  to  be  true,  it  was  then 
proposed  and  pleaded  before  the  Hon.  Commissioner  by  one  of 
our  speakers  in  the  council,  that  our  educational  fund  should 
no  longer  come  through  the  hands  of  the  Bishops  and  ClergyT, 
but  be  put  directly  into  the  hands  of  the  Indians  to  be  disposed 
of  by  them,  that  with  it  we  might  hire  our  own  teachers,  who 
will  instruct  the  children  in  the  English  language  and  letters. 
The  Hon.  Commissioner  however,  did  not  conclude  to  anything 
specific  in  regard  to  the  proposition,  and  only  said  (if  we  rightly 
remember.)  that  he  would  see  to  it  that  we  were  properly  edu- 
cated. Again,  since  this  proposition  failed,  we  proposed  anoth- 
er of  similar  character  before  the  Hon,  Commissioner,  that  is, 
that  the  Government  will  set  apart  a fund  for  the  purpose  of 
educating  our  Indian  youth  among  the  whites,  at  least  a select- 
ed number  of  some  ten  or  twelve  at  a time,  that  they  may  be 
fitted  for  usefulness  among  our  people.  The  Commissioner 
seemed  to  be  pleased  with  the  proposition,  but  some  of  our  dele- 
gated brothers  were  so  blind  that  they  could  not  see  into  the 
subject,  nor  appreciate  the  value  of  education,  consequently 
there  was  some  division  amongst  us.  We  then  drew  up  a peti- 
tion in  order  to  see  how  many  of  us  were  willing  to  have  this 
arrangment  made  by  the  Government,  but  we  did  not  have  time 
to  present  it  to  the  Commissioner  before  the  council  closed  and 
the  treaty  was  signed.  So  we  have  left  our  educational  fund 
of  somewhat  on  its  old  basis,  which  we  feared  to  have  run  on  in 
the  same  manner  as  it  has  done  for  ten  yrears  longer,  making  in 
all  30  years,  at  the  end  of  which,  judging  from  the  past,  not  a 
youth  will  be  able  even  to  spell  the  most  simple  word  in  the  En- 
glish language,  while  the  young  men  might  have  bestowed  upon 
him  three  or  four  hundred  dollars,  among  our  white  brethren  in 
connection  with  what  he  might  do  for  himself,  and  at  the  end 
of  3 or  4 years  he  would  probably  compare  with  any  of  the  white 
youth  and  be  capable  of  doing  any  sort  of  business  in  common 
life  among  his  countrymen.  Among  all  those  who  have  been 
educated  during  the  past  20  years,  there  is  none  but  those  who 
have  been  educated  among  the  whites,  and  these  are  very  few 
comparatively.  Therefore,  the  most  enlightened  portion  of  us 
have  reconsidered  upon  these  important  subjects,  and  conclud- 
ed that  we  would  present  the  following  petition  to  the  head  de- 
partment, and  would  respectfully  tell  you  that  there  is  no  white 
man  in  connection  with  this  statement. 

The  old  copy  of  the  petition  has  been  lost,  therefore  we  can 


46  INDIANS  OF  MICHIGAN, 

not  publish  it  in  this  book 

P.  S. — During  these  years  subsequent  to  the  treaty  of  1885, 
our  educational  fund  had  been  arranged  in  a different  manner. 
School  houses  have  been  erected  on  different  reservations  of 
Mich.,  and  Indian  teachers  were  hired  at  each  reservation  at  a 
salary  of  about  $400.  per  annum.  At  this  date  the  Government 
has  done  more  towards  the  advancement  of  the  education  of  the 
Indian  youth  in  supporting  these  Indian  boarding  schools  estab- 
lished in  Michigan,  such  as  one  at  Harbor  Springs,  and  Mount 
Pleasant  boarding  school. 


CHAPTER  VIII. 

Becoming  Protestant — Persecutions— Second  Attempt  to  go  to  School—1 Trials 
With  Indian  Agent— Governor  Lewis  Cass— Struggles  During  Education— Get- 
ting Married— Coming  Home— Government  Interpreter  and  Postmaster. 

The  next  live  years  were  passed  among  my  people,  doing  a 
little  of  everything,  laboring,  teaching,  and  interpreting  ser- 
mons among  the  Protestant  missions — for  there  were  by  this 
time  two  Protestant  missions  established  among  the  Ottawas  of 
Arbor  Croche,  one  at  Bear  River,  now  Petoskey,  and  another  at 
Middle  Village  or  Arbor  Croche  proper,  where  I acted  as  an  as- 
sistant teacher  and  interpreter.  I met  much  opposition  from 
the  Catholic  communitj'.  because  I had  already  become  a pro- 
testant  and  left  the  Romish  church,  not  by  any  personal  per- 
suasion, however,  hut  by  terrible  conviction  on  reading  the  word 
of  God — “That  there  is  no  mediator  between  God  and  man  but 
one,  which  is  Christ  Jesus,  who  was  crucified  for  the  remission 
of  sins.”  Therefore,  Christ  is  the  end  of  the  law  for  rightous- 
ness  to  every  one  that  believeth,  and  through  repentance  we 
must  receive  forgiveness  through  Jesus  Christ — not  the  priest 
nor  pope,  but  to  deny  that,  we  deny  the  power  of  Christ  and  his 
promises;  and  consequently  an  athema  was  pronunced  against 
me  in  the  catholic  church  in  1852.  One  Sunday,  some  friend 
persuaded  me  to  come  to  the  church,  but  when  the  priest  saw 
me  he  came  and  forcibly  ejected  me  out  of  the  room.  The  same 
priest  left  the  Indian  country  soon  afterwards,  and  it  seems  he 
went  to  England,  and  just  before  he  died  he  wrote  to  my  sister 
a very  touching  epistle,  in  which  he  said  nothing  about  himself 
or  any  one  in  Little  Traverse,  but  from  the  beginning  to  the 
end  of  the  letter  he  expressed  himself  full  of  sonow  for  what 
he  had  done  to  me  when  in  this  country  among  the  Indians,  and 
asking  of  me  forgiveness  for  his  wrongs  towards  me. 

Soon  after  the  council  of  Detroit,  I became  very  discontented, 
for  I felt  that  I ought  to  have  gone  through  with  my  medical 
studies,  or  go  to  some  college  and  receive  a degree  and  then  go 


THE  OTTAWA  AND  CHIPPEWA. 


47 


and  studvr  some  profession.  But  where  is  the  means  to  take  me 
through  for  completing  my  education  was  the  question  every 
day.  So,  after  one  payment  of  the  treaty  of  1855,  late  in  the 
fall  of  1856.  I went  up  to  Mr.  Gilbert,  who  was  then  Indian  agent, 
and  made  known  to  him  my  intention,  and  asked  him  if  he  would 
aid  me  towards  completing  my  education,  by  arranging  for  me 
to  receive  the  benefit  of  our  educational  fund,  which  was  set 
apart  at  the  last  council  for  the  education  of  the  Indians  in 
this  State,  But  he  would  not.  He  bluffed  me  off  by  saying  he 
was  sorry  I had  voted  the  “black  republican  ticket,”  at  the  gen- 
eral election,  which  took  place  that  fall  of  1856.  This  was  the 
first  time  that  the  Indians  ever  voted  on  general  election.  Mr. 
Gilbert  was  at  North  Port,  Grand  Traverse,  on  election  day, 
managing  the  Indian  votes  there,  and  he  sent  a young  man  to 
Little  Traverse  to  manage  the  voting  there  and  sit  as  one  of 
the  Board  at  the  Little  Traverse  election.  He  sent  the  message 
to  Indians  to  vote  no  other  ticket  but  the  demociatic  ticket. 
At  this  election  there  were  only  two  republican  votes  in  Little 
Traverse,  one  of  which  was  cast  by  myself.  As  I was  depositing 
my  ballot,  this  young  man  was  so  furiously  enraged  at  me  he 
fairly  gnashed  his  teeth,  at  which  I was  very  much  surprised, 
and  from  my  companion  they  tried  to  take  away  the  ticket. 
Then  they  tried  to  make  him  exchange  his  ticket,  but  he  refus- 
ed. We  went  out  quickly,  as  we  did  not  wish  to  stay  in  this  ex- 
citement. At  that  time  I felt  almost  sorry  for  my  people,  the 
Indians,  for  ever  being  citizens  of  the  State,  as  I thought  they 
were  much  happier  without  these  elections,  and  now  it  will 
cause  great  contentions  amongst  them. 

After  payment  of  our  annuities,  as  the  vessel  was  about  start- 
ing off  to  take  the  Indian  agent  to  Mackinac,  they  had  already 
hoisted  the  sails,  although  there  was  not  much  wind,  and  I 
thought,  this  was  the  last  chance  to  get  to  Mackinac.  As  I 
looked  toward  the  vessel  I wept,  for  I felt  terribly  downcast. 
As  they  were  going  very  slowly  toward  the  harbor  point,  I ask- 
ed one  of  the  Indian  youngsters  to  take  me  and  my  trunk  in  a 
canoe  to  the  vessel  out  there.  I had  now  determined  to  go,  in 
defiance  of  every  opposition.  I hurried  to  our  house  with  the 
boy,  to  get  my  trunk  and  bid  good  bye  to  my  aged  father,  and 
told  him  I was  going  again  to  some  school  outside,  and  if  God 
permitted  I hoped  to  return  again  to  Little  Traverse.  All  my 
father  said  was,  “Well,  my  son,  if  you  think  it  is  best,  go.” 
And  away  we  went.  We  overtook  the  vessel  somewhere  oppo- 
site called  Little  Portage,  and  as  I came  aboard  the  agent’s 
face  turned  red.  He  said,  “Are  you  going?”  I said,  “Yes  sir,  I 
am  going.”  So  nothing  more  was  said.  The  greater  part  of  the 
night  was  spent  by  the  agent  and  the  captain  gambling  with 
cards,  by  which  the  agent  lost  considerable  money.  We  arrived 
the  next  day  at  Mackinac,  and  after  paying  the  half  breeds  at 
Mackinac,  t again  approached  the  Indian  agent  with  the  same 
request  if  he  could  possibly  arrange  for  me  to  have  the  benefit 
of  our  Indian  educational  fund,  set  apart  for  that  purpose  at 
the  council  of  Detroit,  1855;  and  again  he  brought  up  the  subject 


INDIANS  OP  MICHIGAN. 


48 

of  my  voting.  Then  I was  beginning  to  feel  out  of  humor,  and 
I spoke  rather  abruptly  to  him,  saying,  ‘‘Well,  sir,  I now  see 
clearly  that  you  don't  care  about  doing  anything  for  my  welfare 
because  I voted  for  the  republican  party.  But  politics  have 
nothing  to  do  with  my  education:  for  the  Government  of  the 
United  States  owes  us  that  amount  of  money,  not  politics.  I 
was  one  of  the  councilors  when  that  treaty  was  made,  therefore 
I know  all  about  this  matter,  and  I will  see  some  other  men  big- 
ger than  you  about  this  business.  Elis  face  turned  all  purple, 
and  as  I was  turning  about  to  keep  away  from  him  with  double 
quick  step  he  called  me  back,  saying,  “how  far  do  you  intend  to 
go  to  get  your  education?”  I said,  “I  intend  to  go  to  Ann  Arbor 
University,  sir.”  “Well,  I will  do  this  much  for  you;  I will  pay 
your  fare  to  Detroit.  I am  going  by  way  of  Chicago,  but  you 
can  go  down  by  the  next  boat,  which  will  be  here  soon  from 
Chicago.”  I thanked  him,  and  he  handed  me  money  enough  to 
pay  my  fare  to  Detroit. 

So  I reached  Detroit,  and  stopped  at  Dr.  Stuben’s  house,  one 
of  my  old  friends  at  Detroit.  The  next  day  I went  to  Governor 
Cass’  residence;  and  when  I knocked  at  the  door,  behold  it  was 
he  himself  came  to  the  door.  I shook  hands  with  him  and  said, 
“My  friend.  I would  like  to  speak  to  you  a few  moments.”  “Is 
it  for  business?”  he  asked.  “Yes  sir,  it  is.”  “Well,  my  friend, 
I have  no  time  today  to  attend  to  you,  but  come  again  tomorrow 
precisely  at  9 o'clock.  So  the  next  day  at  9 o'clock,  I started  for 
his  residence,  knocking  at  the  door  as  usual,  and  it  was  he 
again  came  and  opened  the  door.  After  shaking  hands,  he  said, 
“Sit  down,  I will  listen  to  what  you  have  to  say.”  I therefore 
began,  saying,  “Well  my  friend,  I came  from  Arbor  Croche.  I 
am  the  nephew  of  your  old  friend,  “Warrior  Wing,”  am  seeking 
for  education,  but  I have  no  means;  and  I come  to  see  you  ex- 
pressly to  acquaint  you  with  my  object,  and  to  ask  you  the  favor 
of  interceding  for  me  to  the  Government  to  see  if  they  could 
possibly  do  something  towards  defraying  my  expenses  in  this 
object.  That  is  all  I have  to  say.”  The  old  man  raised  his  spec- 
tacles and  said,  “Why,  why!  your  object  is  a very  good  one.  I 
was  well  acquainted  with  your  uncle  in  the  frontier  of  Michigan 
during  the  war  of  1812.  Have  you  seen  and  told  the  Indian 
agent  of  this  matter?”  Yes  sir,  I have  asked  him  twice,  but  he 
would  not  do  anything  for  me.”  “Why,  why!  it  seems  to  me 
there  is  ample  provision  for  your  people  for  that  object,  and 
has  been  for  the  last  twenty  years.  What  is  the  matter  with 
him?”  I said,  “I  don't  know,  sir.”  “Well,  well;  I am  going  to 
Washington  in  a few7  days,  and  shall  see  the  Indian  Commission- 
er about  this  matter,  and  will  write  to  you  from  there  on  the 
subject.  I know  they  can  do  something  toward  defraying  your 
expenses  Where  do  you  intend  to  go?”  I said,  “I  dont  know, 
j-et.  sir,  but  I thought  of  going  to  the  University  at  Ann  Arbor.” 
“Is  it  possible?  are  you  prepared  to  enter  such  a college?”  I 
told  him  I thought  I was.  Well,  sir,  I think  you  had  better  go 
to  Ypsilanti  State  Normal  School  instead  of  Ann  Arbor:  it  is 
one  of  the  best  colleges  in  the  State.”  This  was  the  first  time  I 


THE  OTTAWA  AND  CHIPPEWA. 


49 


lever  heard  of  that  school,  and  it  sounded  quite  big  to  ms;  so  I 
told  him  that  I would  gladly  attend  that  school,  provided  I had 
; means  to  do  so.  ‘‘Well,  then,  it  is  settled.  _ You  shall  go  to 
Ypsilanti.  and  I will  direct  my  letter  to  Ypsilanti  when  I write 
to  you.  and  now  mind  nobody,  but  just  go  about  your  business.” 
(After  thanking  him  for  his  good  counsel  I shook  hands  with  the 
old  man  and  left. 

The  next  day  was  a terrible  snow  storm,  but.  however.  I start- 
led out  for  Ypsilanti,  which  is  only  about  thirty  miles  from  De- 
troit. Of  course,  as  I was  totally  a stranger  in  the  place,  I^put 
up  at  a hotel,  although  my  means  were  getting  very  short.  rihe 
next:  day  I went  about  to  find  out  all  about  the  institution,  cost 
of  tuition,  and  private  board,  etc.,  and  saw  some  of  the  profess- 
ors of  the  institution,  but  I did  not  dare  to  make  any  arrange- 
I ments  for  a steadv  boarding  place  and  begin  school  for  fear 
Governor  Cass  should  fail  of  getting  help  from  the  Government. 
Therefore,  instead  of  beginning  to  go  to  school.  I went  and  hir- 
ed out  on  a farm  about  three  miles  from  the  city,  and  continued 
to  work  there  for  about  three  weeks  before  I heard  from  Gov- 
ernor Cass.  At  last,  as  I was  chopping  cord  wood  on  his  farm, 
the  old  farmer  brought  a package  of  letters  from  the  post-office. 
;one  of  which  was  post  marked  at  Washington,  D.  C..  and  anoth- 
er from  Detroit.  I fairly  trembled  as  I opened  the  one  which  I 
: thought  was  from  Governor  Cass,  as  between  doubt  and  hope, 
i 'but  my  fears  were  suddenly  changed  into  gladness,  and  quickly 
as  possible  I settled  with  the  farmer,  and  away  I went  towards 
the  citjq  singing'  as  I went  along.  B_v  intercession  of  Governor 
Cass,  it  was  proposed  to  pay  my  whole  expenses — board,  clothes, 

, books,  tuition,  etc.  The  other  letter  was  from  the  Indian  Agent, 
calling  me  to  come  down  to  Detroit,  as  he  had  already  received 
! some  instructions  from  the  Commissioner  of  Indian  Affairs  to 
■ look  after  me  and  to  arrange  the  matters  of  my  schooling  at 
Ypsilanti  State  Normal  School.  Oh,  how  I did  hate  to  have  to 
meet  the  Indian  Ag'ent  again  on  this  subject:  to  stand  before 
him,  and  to  have  him  think  that  I had  overcome  him.  and  suc- 
! ceeded  in  spite  of  his  opposition  to  my  desire.  Oh,  how  I wished 
this  matter  could  have  been  arranged  without  his  assistance. 
However.  I started  for  Detroit  the  same  evening  I received 
these  communications.  I got  to  Detroit  just  a little  after  dark 
and  went  immediately  to  the  agency  to  meet  the  Indian  agent. 
There  I stood  at  the  door  trembling  and  with  confused  mind. 
Finally 1 knocked  and  Mr.  Adam  the  clerk,  came  and  opened 
the  door,  I saw  the  Indian  agent  sitting  in  the  big  rocker;  as  he 
I saw  me  he  went  backward  in  his  chair,  looking  very  much  con- 
fused: he  never  even  said,  how  do  vou  do,  but  began  immediate- 
ly saying,  '‘Well,  sir,  how  much  do  you  think  that  it  will  cost 
for  your  schooling  at  Ypsilanti'?”  ‘T  don’t  know,  sir,”  I respond- 
ed. “Well,  who  knows?  I think  you  ought  to  know,  as  you  have 
been  there,”  he  said,  in  a gruff  voice.  “I  have  not  been  to 
school  at  all,  sir,”  I said,  “but  have  been  working  on  a farm  up 
to  this  morning.”  “Working  on  a farm,  eh?  I thought  you  came 
here  on  purpose  to  attend  school?”  I did,  sir;  but  you  know  I 


50 


INDIANS  OP  MICHIGAN. 


was  very  short  of  means,  so  I had  to  do  something  to  keep  me 
alive."'  ‘‘Can't  you  tell  me  the  cost  for  your  hoard  per  week?” 
“The  private  board  is  from  $3.50  to  $4  per  week,  sir.  as  accord- 
ing' to  accomodation.”  “How  much  for  books  and  clothing?” 
"I  don't  know,  sir;  but  I think  I have  enough  clothing  for  at 
least  one  year.”  After  interview  with  the  agent,  I went  to  the 
Howard  House  for  lodging. 

In  the  morning  I went  back  to  Ypsilanti,  and  with  the  aid  of. 
the  professors  of  the  institution  I got  a good  boarding  place.  I 
attended  this  institution  almost  two  years  and  a half,  when  I 
could  not  hold  out  any  longer,  as  my  allowance  for  support  from 
the  Government  was  so  scanty  it  did  not  pay  for  all  my  neces- 
sary expenses.  I have  always  attributed  this  small  allowance 
to  the  Indian  agent  who  was  so  much  against  me.  I tried  to 
board  myself  and  to  live  on  bread  and  water;  and  therefore  ; 
hired  a room  which  cost  me  75  cents  a week,  and  bought  bread 
from  the  bakeries,  which  cost  me  50  cents  a week,  and  once  in 
a while  I had  lire-wood  as  I did  not  keep  much  fire.  I stood  it 
pretty  well  for  three  months,  but  I could  not  stand  it  any  long- 
er. I was  very  much  reduced  in  flesh,  and  on  the  least  exertion 
I would  be  trembling,  and  I began  to  be  discouraged  in  the  pro- 
secution of  my  studies.  By  this  time  I was  in  the  D class,  but 
class  F was  the  graduating  class  in  that  institution,  which  1 
was  exceedingly  anxious  to  attain;  but  I imagined  that  I was 
beginning  to  be  sick  on  account  of  so  much  privation,  or  that  I 
would  starve  to  death  before  I could  be  graduated,  and  there-' 
fore  I was  forced  to  abandon  my  studies  and  leave  the  institu- 
tion. 

As  I did  not  have  any  money  to  pay  my  passage  homeward,  I 
went  about  working  and  occasionally  lecturing  on  the  subject 
of  the  Indians  of  Michigan,  and  at  last  I had  enough  means  to 
return  home  and  try  to  live  once  more  according  to  the  means 
and  strength  of  my  education.  September  4th,  1858,  I was  join- 
ed in  wedlock  to  the  young  lady  who  is  still  my  beloved  wife, 
and  now  we  have  four  active  children  for  whom  I ever  feel  much 
anxiety  that  they  might  be  educated  and  brought  up  in  a Chris- 
tian manner.  Soon  after  I came  to  my  country  my  father  died 
at  a great  age.  The  first  year  we  lived  in  Little  Traverse  we 
struggled  quite  hard  to  get  along,  but  in  another  year  I was  ap- 
pointed Interpreter  by  the  Hon.  D.  C.  Leach.  U.S.  Indian  Agent 
for  Mackinac  Indian  Agency,  to  whom  I ever  feel  largely  in- 
debted, and  I continued  to  hold  this  situation  under  several  of 
his  successors  in  office. 

During  the  Rebellion  I was  loyal  to  the  Government,  and  op- 
posed the  bad  white  men  who  were  then  living  in  the  Indian 
country,  who  tried  to  mislead  my  people  as  to  the  question  of 
the  war,  to  cause  them  to  be  disloyal.  After  the  war  was  over, 
I was  appointed  as  an  auxiliary  prosecutor  of  the  Indian  soldier 
claims,  as  quite  a number  of  our  people  also  helped  to  put  down 
this  relbellion,  and  many  were  killed  and  wounded.  But  most 
of  this  kind  of  business  I performed  without  reward. 

Before  I was  fairly  out  as  interpreter*  I was  appointed  with  a 


THE  OTTAWA  AND  CHIPPEWA.  51 

vert  small  salary  as  postmaster  at  Little  Traverse,  now  Harbor 
Spring's,  Hon.  T.  W.  Ferry  of  Washington  was  the  cause  of  my 
appointment  as  such,  where  I discharged  my  duties  faithfully 
and  honestly  for  eleven  years.  But  the  ingress  of  the  white 
population  in  this  Indian  country  increased  much  from  1872-73 
and  onward.  The  office  was  beginning  to  be  a paying  one,  and 
I was  beginning  to  think  that  I was  getting  over  the  bridge, 
when  others  wanted  the  office,  parties  once  came  to  me  and  re- 
quested me  to  give  up  the  office  and  let  the  white  people  have 
a chance  to  run  the  office  I thought  this  a very  curious  re- 
quest. I thought  the  Indians  ought  to  have  as  much  chance  to 
hold  the  office,  same  as  any  other  class  of  people,  provided  they 
are  educated.  My  opponents  being  the  most  prominent  persons, 
petitions  were  forwarded  to  Washington  to  have  me  removed, 
although  no  one  ever  had  any  occasion  to  complain  of  having 
lost  his  money  or  letter  through  this  office  during  my  adminis- 
tration. At  last,  the  third  assistant  postmaster  general  at 
Washington  wrote  me  a kind  of  private  letter,  stating  that  the 
main  ground  of  the  complaint  was,  that  my  office  was  too  small 
and  inconvenient  for  the  public,  and  advising  me  to  try  and 
please  the  public  as  well  as  I could.  And  consequently  I took 
what  little  money  I had  saved  up  and  built  a comfortable  office, 
ibut  before  the  building  was  thoroughly  completed  I was  remov- 
ed. This  left  me  penniless  in  this  cold  world,  to  battle  on  and 
to  struggle  for  mv  existence;  and  from  that  time  hence  I have 
not  held  any  office.  I was  in  debt  at  the  close  of  this  business, 
for  which  I was  sued  afterward.  My  white  neighbors  seem- 
ed to  want  to  dragme  to  the  very  dust  from  which  I had  risen. 
It  seemed  they  did  not  wish  me  to  do  any  kind  of  work  amongst 
them  by  which  to  obtain  my  living  and  support  my  family.  As 
I was  once  carrying  a trunk  in  the  street  for  my  neighbor,  and 
met  an  officer  who  threatened  to  prosecute  me  and  make  me 
pay  $5  for  carrying  the  trunk  in  the  street,  claiming  that  I had 
no  license  for  lugging  such  things  in  the  street:  I said  to  the 
[officer  that  I did  not  know  there  were  any  such  licenses  issued 
for  this  kind  of  business;  he  said  there  was,  and  I had  put  my- 
fself  under  liability.  I immediately  went  to  the  authorities  to 
I inquire  about  this  matter,  but  they  all  say  that  there  was  no  li- 
cense ever  issued  for  this  kind  of  business.  The  officer  who 
I threatened  me  in  this  manner  was  himself  a drayman. 


CHAPTER  IX. 

fSome  of  the  Legends  of  the  Ottawa  and  Chippewa  Indians  Respecting  the  Great 
Flood  of  the  World— A Person  Swallowed  Up  Alive  Like  a Prophet  Jonah. 

Before  proceeding  with  the  history  of  the  Ottawas  and  Chip- 


INDIANS  OF  MICHIGAN. 


pewas  some  of  their  most  important  and  peculiar  legends  will 
be  given.  They  have  a tradition  of  a great  flood,  as  is  recorded 
in  the  Bible  History,  and  many  other  tribes  of  Indians  who  speak 
dialect  of  the  Ottawa  and  Chippewa  languages  have  the  same 
story.  The  legends  say  it  was  caused,  not  by  a rain,  but  by  the 
great  “Ne-naw-bo-zhoo,”  who  was  the  most  remarkable,  wonder- 
ful, and  supernatural  being  that  ever  trod  upon  the  earth.  He 
could  transfigure  himself  into  the  shape  of  all  animals  and  live 
with  them  for  a great  length  of  time.  He  has  done  much  mis- 
chief and  also  many  benefits  to  the  inhabitants  of  the  earth 
whom  he  called  “his  nephews:”  and  he  shaped  almost  every- 
thing, teaching  his  nephews  what  materials  they  should  take 
for  their  future  utensils.  This  mischievous  Ne-naw-bo-zhoo 
spoiled  the  sugar  trees  by  diluting  their  sap  with  water.  The 
legends  say,  that  once  upon  a time  the  sugar  trees  did  produce 
sap  at  certain  season  of  the  year  which  was  almost  like  a pure 
svrup;  but  when  this  mischievous  Ne-naw-bo-zhoo  had  tasted  it, 
he  said  to  himself,  “Ah,  that  is  too  cheap.  It  will  not  do.  My 
nephews  will  obtain  this  sugar  too  easily  in  the  future  time  and 
the  sugar  will  be  worthless.”  And  therefore  he  diluted  the  sap 
until  he  could  not  taste  any  sweetness  therein.  Then  he  said, 
“Now  my  nephews  will  have  to  labor  hard  to  make  the  sugar  out 
of  this  sap,  and  the  sugar  will  be  much  more  valuable  to  them 
in  the  future  time.”  in  former  times  the  heart  of  every  tree 
contained  fat  from  which  all  inhabitants  of  the  earth  obtained 
delicious  oil  to  eat;  but  this  mischievous  Ne-naw-bo-zhoo,  in  his 
supernatural  way,  pushed  his  staff  Into  the  heart  of  every  tree; 
and  this  is  the  reason  why  the  heart  of  every  tree  has  a differ- 
ent color. 

There  was  no  great  ark  in  which  to  float  during  the  great 
flood,  but  when  Ne-naw-bo-zhoo  could  not  find  any  more  dry  land 
to  run  to  when  he  was  pursued  with  mountains  of  water,  he  said 
“let  there  be  a great  canoe.”  So  there  was  a great  canoe  which 
he  entered  with  his  animals  and  floated. 

As  to  the  origin  of  Ne-naw-bo-zhoo,  the  legend  says,  that  once 
upon  a time  there  lived  a maiden  with  her  grandmother,  who 
was  a very  dutiful  and  obedient  child,  observing  every  precept 
which  was  taught  her  by  her  grandmother,  and  she  spent  much 
time  fasting;  during  which  time  she  had  wonderful  dreams 
which  she  related  to  her  grandmother  every  morning  during 
her  fast  days.  She  very  often  had  a vision  of  holding  conversa- 
tion with  some  deities  and  flnallj'  she  was  assured  in  a vision, 
that  her  children  would  be  terrible  and  would  redeem  all  the 
inhabitants  of  the  earth  from  their  various  calamities;  and  ac- 
cordingly, she  bore  two  sons.  The  first  born  was  like  any  other 
humanchild,  but  the  last  one  was  a monster  which  caused  the 
death  of  its  mother,  and,  although  shaped  like  a human  being, 
as  soon  as  born  ran  off  in  the  wilderness  and  was  never  again 
seen  by  any  person;  but  the  first  child  was  nourished  and  reared 
by  the  grandmother.  When  this  child  grew  to  be  playful  and 
talkative  by  the  side  of  its  grandmother,  he  was  so  strange 
that  very  often  she  would  say  to  him.  “Your  actions  are  like  a 


THE  OTTAWA  AND  CHIPPEWA. 


53 


; Ne-  naw-bo-zhoo.”  Then  the  child  would  reply,  “I  am  the 
great  Ne-naw-bo-zhoo  on  the  earth'”  The  meaning  of  this 
; word  in  the  Algonquin  language  is  “a  clown”  and  therefore  he 
i meant  that  he  was  the  great  clown  of  the  world. 

When  Ne-naw-bo-zhoo  became  a man  he  was  a great  prophet 
for  his  nephews  and  an  expert  hunter,  His  hunting  dog  was  a 
great  black  wolf.  When  he  learned  from  his  grandmother,  that 
his  mother  was  dead  and  that  his  brother  was  a monster  with  a 
body  like  flint  stone  which  caused  her  death,  Ne-naw-bo-zoo  was 
: in  a great  rage  after  hearing  the  stoiy  and  he  determined  to 
seek  for  this  evil  being  and  slay  him.  Then  he  immediately 
prepared  for  a long  journey,  and  trimmed  his  ponderous  war- 
club  nicel_y  and  prepared  to  be  in  a great  battle.  So  off  he  went 
with  his  great  black  wolf  on  the  war  path.  As  he  passed 
through  the  forest,  for  a trial  of  his  strength  and  the  strength 
of  his  war  club,  he  simply  made  motions  with  it  towards  one  of 
the  tallest  pines  of  the  forest  and  the  gigantic  tree  came  down 
all  into  slivers.  “Ah”  said  Ne-naw-bo-zhoo,  “who  could  stand 
i against  my  strength  and  the  strength  of  my  war  club.”  After 
many  days  journey  going  into  every  nook  and  loop  hole  of  the 
earth,  he  succeeded  at  last  in  having  a glimpse  of  the  object  of 
his  search.  Ne-naw-bo-zhoo  ran  to  overtake  him,  and  chased 
j him  all  over  the  world:  and  every  now  and  then  he  would  be 
. close  enough  to  reach  him  with  his  war  club  and  to  strike  at 
, him.  but  he  would  only  break  a piece  of  the  monster's  stonj- 
body,  which  was  like  a mountain  of  hard  flint-stone.  So  the  le- 
gend says  that  whenever  find  a pile  of  hard  flints  lying  on  the 
face  of  the  earth,  there  is  where  Ne-naw-bo-zhoo  overtook  his 
brother  monster  and  struck  him  with  his  tremendous  war-club. 
At  last  he  vanquished  him  on  the  east  shore  of  Grand  Traverse 
• bay,  Michigan,  near  the  place  now  called  Antrim  City,  hut  for- 
i merly  by  the  Ottawa  and  Chippewa  Indians,  it  was  called  “Pe- 
wa-na-go-ing,”  meaning  “Flinty  Point,”  so  called  because  there 
were  great  rocks  of  flint  lying  near  the  edge  of  the  lak&  shore. 
And  so  the  Ottawas  and  Chippewas  say  it  is  there  where  the  old 
carcass  of  the  monster  is  now  lying — the  brother  of  the  great 
Ne-naw-bo-zhoo.  After  that  he  traveled  over  almost  every  part 
of  this  continent  sometimes  in  the  shape  of  an  animal  and 
I then  again  in  human  shape.  There  is  an  impression  of  human 
foot  tracks  on  a very  smooth  rock  some  where  along  the  Otta- 
e wa  river  in  Canada,  and  also  a round  hole  about  as  large  and 
deep  as  a common  "brass  kettle  on  this  flat  rock  near  where  the 
track  is  and  every  Ottawa  and  Chippewa  calls  these  “Ne-naw- 
bo-zhoo's  track.,  and  “Ne-naw-bo-zoo’s  kettle  where  he  dropped 
it  when  chasing  his  mother,”  and  then  they  would  drop  a piece 
of  tobacco  in  the  kettle  as  a sacrifice,  at  the  same  time  praying 
for  luck  and  a prosperous  journey  to  Montreal  and  back  to 
i Michigan,  their  native  home,  when  passing  this  place. 

J Now  the  cause  of  the  great  flood  was  this:  The  god  of  the 
deep  was  exceedingly  jealous  about  Ne-naw-bo-zhoo’s  hunting 
dog  (the  great  black  wolf)  and  therefore,  one  day  the  god  of 
the  deep  succeeded  in  alluring  the  black  wolf  to  his  confidence, 


INDIANS  OF  MICHIGAN. 


54 

when  he  killed  it  and  made  a great  feast  with  it  and  invited 
man}-  guests,  which  were  represented  as  sea-serpents,  water-ti- 
gers, and  every  kind  of  monster  of  the  deep,  and  they  had  a jol- 
ly feast.  When  Ne-naw-bo-zhoo  found  out  what  had  become  of 
his  hunting  dog',  he  was  furiously  enraged,  and  determined  to 
kill  his  god  of  the  deep. 

There  was  a certain  place  where  he  was  accustomed  to  come 
on  the  shore  with  his  hosts,  particularly  on  very  fine  days,  to 
sun  themselves  and  enjoy  the  pleasure  of  being  on  drj^  land.  Ne- 
naw-ho-zoo  knew  this  lovely  spot  very  well.  So  right  away  he 
strung  up  his  bow  and  trimmed  his  arrow  nicely,  and  went  there 
to  watch,  transforming  himself  into  a black  stump,  near  where 
these  water  gods  usually  lay  down  to  enjoy  themselves.  And 
therefore,  one  very  fine  day  the  sea-serpent  and  water-tigers 
were  very  anxious  to  come  on  shore  as  usual  and  asked  master 
to  accompany  them,  but  he  replied:  “I  fear  the  great  Ne-naw- 
bo-zhoo  might  be  lurking  about  there,  and  he  will  kill  me  be- 
cause I have  killed  and  eaten  up  his  black  wolf."  But  he  at  last 
told  them  to  go  on  shore  and  examine  the  place  and  report  if  it 
was  all  clear:  but  they  found  nothing  unusual  about  the  place  ex- 
cept the  old  black  stump,  which  they  never  before  observed  to 
be  there.  Therefore,  they  went  back  to  their  master  and  re- 
ported that  nothing  was  there  to  be  afraid  of  except  the  old 
black  stump  which  they  never  noticed  before.  “Go  again,” 
said  their  master  “and  closely  examine  the  stump:  peradven- 
ture,  it  was  he  transfigured  into  the  shape  of  the  stump.”  So 
again  they  came  ashore  and  one  of  the  water-tigers  climbed  up- 
on it,  inserting  his  long,  sharp  claws  as  he  went  up,  but  he  saw 
nothing  strange.  So,  also  the  sea-serpent  went  up  to  it  and  coil 
ed  himself  around  the  stump  so  tight  that  Ne-naw-bo-zhoo  near- 
ly screamed  with  pain.  At  last  the  serpent  uncoiled  himself 
and  they  went  back  to  their  master  and  reported  to  him  that  it 
was  nothing  but  an  old  stump,  So  the  god  of  the  sea  concluded 
to  come  ashore  with  all  his  hosts,  slowly  and  cautionsly  looking 
in  every  direction  as  he  was  still  afraid  that  Ne-naw-bo-zhoo 
might  be  lurking  around  there  and  watching.  Soon  they  were 
dozing  upon  the  hot  sand  of  the  beach,  then,  Ne-naw-bo-zoo  nn- 
masked  himself  and  fixed  one  of  his  best  arrows  into  his  bow 
and  shot  the  god  of  the  deep  right  through  the  heart.  Then 
all  the  host  started  to  pursue  the  slayer  of  their  master.  Ne- 
naw-bo-zhoo  fled  for  his  life;  but  he  was  pursued  by  the  host 
with  mountains  of  water.  He  ran  all  over  the  earth,  still  pur- 
sued with  a mountain  of  water.  So  when  he  could  not  find  any 
more  dry  land  to  run  to  he  commanded  a great  canoe  to  be 
formed  in  which  he  and  the  animals  who  were  fleeing  before 
the  water,  were  saved.  After  they  floated,  Ne-naw-bo-zhoo 
wondered  very  much  more  how  deep  was  the  water.  Therefore, 
he  ordered  one  of  the  heavers  to  go  down  to  the  bottom  of  the 
deep  and  bring  up  some  earth  if  he  could,  as  evidence  that  he 
did  go  to  the  bottom.  So  the  beaver  obeyed,  and  he  went  down 
but  the  water  was  so  deep  the  beaver  died  before  he  reached 
the  bottom,  and  therefore,  he  came  up  and  floated  as  a dead 


THE  OTTAWA  AND  CHIPPEWA. 


55 

heaver.  Ne-naw-bo-zhoo  drew  him  up  in  to  his  canoe  and  re- 
suscitated the  beaver  by  blowing'  into  his  nostrils. 

So  he  waited  a little  while  longer,  and  afterwards  he  ordered 
the  muskrat  to  go  down;  but  the  muskrat  did  not  like  the  idea, 
for  he  had  seen  the  beaver  coming  up  lifeless.  So  he  had  to 
hatter  him  a little  in  order  to  induce  him  to  go  down,  by  telling 
him.  “Now,  muskrat,  I know  that  thou  art  one  of  the  best  div- 
ers of  all  the  animal  creation:  will  you  please  go  down  and  as- 
certain the  depth  of  the  water,  and  bring  up  some  earth  in 
your  little  paw,  if  you  can,  with  which  I shall  try  to  make  an- 
other world?  Now  go  my  little  brother,? — the  legend  says  that 
he  called  all  the  animal  creation  his  little  brothers, — “for  we 
cannot  a ways  live  on  the  waters.”  At  last  the  muskrat  obeyed. 
He  went  down  and  descended  clear  to  the  bottom  of  the  water, 
and  grabbed  the  earth  and  returned.  But  it  was  so  deep  that 
before  he  reached  the  surface  of  the  water  he  expired. 

As  Ne-naw-bo-zhoo  drew  him  into  his  great  canoe  to  resus- 
citate him. he  observed  the  muskrat  still  grasping  some  thing  in 
his  little  paws,  and  behold,  it  was  a piece  of  earth.  Then  Ne- 
naw-bo-zhoo  knew  that  the  muskrat  went  clear  to  the  bottom  of 
the  deep.  He  took  this  piece  of  earth  and  fixed  it  into  a small 
parcel,  and  fastened  it  to  the  neck  of  the  raven  which  was 
with  him.  Now,  with  this  parcel,  Ne-naw-bo-zhoo  told  the  rav- 
en to  fly  to  and  fro  over  the  face  of  the  waters;  then  the  wa- 
ters began  to  recede  very  fast,  and  soon  the  earth  came  back 
to  its  natural  shape,  just  as  it  was  before. 

Again  this  same  Ne-naw-bo-zboo  was  once  swollowed  by  a fish 
and  after  being  carried  about  in  the  midst  of  the  deep,  he  came 
out  again  and  lived  as  well  as  ever,  like  the  prophet  Jonah. 
This  Ottawa  and  Chippewa  legend  is,  that  once  upon  a time 
there  was  a great  fish  that  resided  in  a certain  lake,  and  as  the 
people  passed  through  this  lake  in  their  canoes,  this  great  fish 
was  accustomed  to  come  after  those  crossing  the  lake  and  if  he 
overtook  them  he  would  swollow  them  up,  canoe  and  all,  like 
swollowing  a little  clam  in  the  shell.  So  Ne-naw-bo-zhoo  said 
to  himself,  ‘‘This  great  fish  will  eat  up  all  my  nephews.  Now  I 
must  somehow  dispose  of  him.”  So  finally  he  went  to  the  lake 
in  his  canoe  expressly  to  look  for  the  fish,  singing  daring  songs 
as  he  went  along.  After  he  came  in  the  midst  of  it,  there  he 
stopped,  but  kept  on  singing  the  following  words;  “Mishe-la- 
ne-gwe  Pe-le-wi-ko-lishim,  Pe-le-wi-ko-lishim" — daring  the  fish 
to  come  and  swollow  him  up.  So  at  last  the  great  fish,  Mish-la- 
me-gwe,  did  come  and  swollow  the  great  Ne-naw-bo  zhoo.  But 
this  was  just  what  he  wanted.  After  being  swollowed,  he  was 
able  to  dispose  of  his  big  fish,  for  with  his  weapons  he  caused 
the  great  fish  such  pain  that  it  became  crazy.  He  started  on 
full  speed,  but  not  knowing  which  way  he  was  steering  because 
he  was  now  out  of  his  senses,  so  he  ran  against  the  dry  land, 
but  as  he  was  going  so  fast  his  whole  body  was  on  dry  land  and 
soon  expired,  after  which  Ne-naw-bo-zhoo  came  out  like  the 
prophet  Jonah,  and  he  went  home  and  sat  down  to  smoke  his 
pipe,  perfectly  satisfied  that  he  had  saved  many  people  by  dis- 


56  INDIANS  OF  MICHIGAN, 

posing  of  the  great  fish. 

These  are  some  of  the  legends  told  among  the  Ottawa  and 
Chippewa  Indians,  as  related  in  their  own  language,  which  are 
in  some  things  quite  similar  to  the  records  of  the  bible.  And 
there  was  also  existing  a tradition  among  the  Ottawas  and 
Chippewa  Indians  with  regard  to  circumcision,  which  they  say 
this  practice  was  abandoned  on  account  of  the  severity  of  the 
custom,  or  being  dangerous  to  the  human  existance,  therefore, 
they  abondon  it,  and  change  it  into  different  form,  which  might 
be  entirely  harmless  and  which  however  will  be  considered  to 
be  as  good  virtue  or  accomplish  the  same  object, — that  is,  to 
make  the  male  child  brave  as  he  grows  up  into  manhood, — par- 
ticularly in  battles,  as  they  say  this  was  the  object  of  circum- 
cission.  So  whenever  the  male  child  born  among  them,  the  se- 
lected number  of  them  who  have  been  accustomed  to  being  in 
battles  with  the  human  race,  and  having  equipped  ihemselves 
with  guns  and  war  clubs,  they  would  then  attack  the  wigwam 
where  the  child  was  born.  With  tremendous  war-whoop  and 
cracking  their  guns  and  tapping  the  wigwam  all  around  with 
their  war-clubs  and  at  the  same  time  dancing  and  singing  these 
words:  Haig-bey  Oba-qua-tae,  Haig-bey  Oba-qua-tae,  Za-zahe, 
etc.,  and  finallv  they  would  take  up  this  new  born  babe  and 
daftice  with  it  in  their  arms,  after  which  they  would  go  through 
with  the  preliminary  exercises  which  they  always  performed 
just  before  going  to  war.  Now  they  say  this  is  the  performance 
in  place  of  circumcision,  which  they  abandoned  many  genera- 
tions ago.  Many  times  have  I seen  these  performances  among 
our  people  in  the  presence  of  their  preacher  just  for  the  sake  of 
curiosity.  Now  my  idea  of  this  matter  is,  these  natives  of  Am- 
erica must  have  descended  from  the  Jewish  people,  because 
there  are  no  other  people  on  eaith  had  that  kind  of  rite  of 
circumcision  except  the  Jewish  people. 


CHAPTER  X. 

Tradition  of  the  Ottawas  regarding  their  early  history— Their  wars  and  their  Con- 
federations with  other  Tribes  of  Indians. 

Very  many  centuries  ago,  before  the  discovery  of  the  Ameri- 
can continent  by  the  white  people,  the  traditions  of  the  Otta- 
was say  they  lived  along  the  banks  of  one  of  the  largest  tribu- 
taries of  the  St.  Lawrence,  now  known  as  the  Ottawa  river. 
The  Ottawas  spread  over  the  country  around  the  head  waters 
of  this  stream,  subduing  all  their  tribes  of  Indians  which  they 
happened  to  encounter,  except  the  Chippewas  and  Stockbridge 
Indians.  They  have  always  friendly  and  closely  related  with 
these  tribes,  and  consequently  no  war-club  was  ever  raised  by 


THE  OTTAWA  AND  CHIPPEWA. 


57 


either  of  these  against  the  other.  Their  language  is  of  the 
same  root,  as  they  could  quite  intelligently  understand  each 
other.  Their  manners  and  customs  in  every  way  correspond. 
Their  legends,  particularly  respecting  the  flood,  and  their  be- 
lief in  the  Supreme  Being,  the  great  creator  of  all  things — 
Ketchi-mat-ne-do — is  very  much  the  same;  also  their  belief  in 
the  evil  spirit,  habitation  was  under  the  earth.  To  this  deitj1- 
they  offered  sacrifices  as  weli  as  to  the  other  gods  or  deities. 
These  offerings  were  called  in  these  days  peace-offerings.  Down 
offerings  are  for  the  devil  or  the  evil  spirit.  They  never  sacri, 
Seed  flesh  of  animals  to  the  evil  spirit. Their  offering  to  this  de- 
ity was  parched  corn  pounded,  then  cooked  into  hominy;  this 
was  sacrificed  to  the  evil  spirit,  not  because  they  loved  him,  but 
to  appease  his  wrath,  as  they  believed. 

Although  the  Chippewas  speak  almost  the  same  language  as 
as  the  Ottawas  and  Stockbridge  Indians,  yet  they  seem  to  be- 
long to  anotner  family  of  Indians,  as  they  are  much  taller  than 
; the  Ottawas  and  broader  across  the  shoulders,  having  a full 
' chest,  very  erect  and  striding  firmly  in  their  walking.  They 
are  much  more  numerous  than  the  Ottawa  Indians.  They  ex- 
tended from  lower  Canada  north  westward  up  to  Manitoba. 
There  are  three  kinds  of  Chippewas,  each  kind  having  a differ- 

■ ent  dialect.  The  Chippewas  in  Canada,  around  the  Straits  of 

■ Mackinaw,  the  islands  in  Lake  Michigan.  Sault  Ste.  Marie,  and 
west  of  Lake  Superior,  are  much  more  enlightened  and  intelli- 
gent. and  these  we  called  common  Chippewas:  but  those  on  the 
plains  further  north  or  northwest  of  Lake  Superior,  “the  wild 
Chippewas:”  and  those  on  the  north  side  of  Lake  Superior  go- 
ing towards  Hudson  Bay  we  called  "the  Backwoodsmen.”  The 
latter  race  lived  entirely  by  hunting  and  fishing  and  endured 
very  great  hardships  and  particularly  when  there  was  scarcity 
of  game,  and  they  lived  mostly  on  rabbits  in  the  winter.  The 

' Chippewas  were  very  brave  people  on  the  war  path,  and  their 
principal  foes  were  the  Sioux  Indians  on  the  plains.  They  were 
called  in  the  Ottawa  language  Naw-do-wa-see,  and  in  the  Chip- 
pewa, Au-bwan.  The  plurals  are  Naw-do-wa-see-wog  and  Au- 
bwan-og.  The  Naw-do-wa-see-wog  are  deadly  enemies  of  the 
Ottawas  and  Chippewas,  and  they  are  most  careless  of  their 
lives,  for  they  taught  their  children  from  infancy  not  to  fear 
death.  The  Chippewas  say  that  the  Sioux  Indians  just  as  soon 
die  or  be  killed  today  as  next  day  or  hereafter.  But  the  Otta- 
was were,  however,  considered  as  the  most  ancient  tribe  of  In- 
dians and  were  called  by  the  other  tribe  “their  big  brother.” 
Although  they  are  a smaller  race  in  statute  than  many  other 
tribes,  they  were  known  as  the  most  wise  and  sagacious  people. 
Every  tribe  belonging  to  all  the  Algonquin  family  of  Indians 
looked  up  to  the  Ottawas  for  good  counsel;  and  they  were  as 
brave  as  the  Ottawas  and  very  expert  on  the  warpath. 

Everv  tribe  of  Indians  has  a different  coat  of  arms,  or  symbol- 
ical sign,  by  which  they  are  known  to  one  another.  The  em- 
blem of  the  Ottawas  is  a moose;  of  the  Chippewas,  a sea  gull; 
of  the  Backwoodsmen,  a rabbit;  of  the  Underground  tribe,  to 


58 


INDIANS  OF  MICHIGAN. 


which  I belong',  a species  of  hawk;and  that  of  the  Seneca  tribt 
of  Indians,  a crotch  of  a tree.  The  Ottawas  are  very  nearly  ex 
tinct  in  the  State  of  Michigan  as  there  are  only  two  or  t"hre< 
families  in  the  state,  whose  national  emblem  is  a moose,  show 
ing  them  to  be  descended  from  pure  Ottawa  blood;  but  those 
who  represented  themselves  as  the  Ottawas  in  this  state  are  de 
scendants  from  various  tribes  of  Indians,  even  some  are  Sene 
cas,  of  the  Iroquois  family — formerly  deadly  enemies  of  the  Ot' 
tawas.  The  cause  of  this  mixture  is  by  intermarriage,  and  b; 
prisoners  of  war  in  former  times. 

The  first  man  who  signed  the  treaty  of  1836,  one  of  the  Chip! 
pewas  of  the  Grand  River  Indians,  whose  name  was  “Mixinene! 
was  a descendant  of  the  Backwoodsmen,  whose  emblem  was  ; 
rabit.  Therefore,  all  the  rest  of  those  Chippewas  who  went  t 
Washington  to  form  a treaty  with  the  Government  felt  dis 
pleased  about  this  matter  and  tried  to  ignore  the  signature  o 
“Mixinene,”  because  they  thought  that  the  first  signatur 
should  have  been  made  by  a pure  Ottawa  or  a pure  Chippewa^ 
because  they  had  the  first  right  to  the  land  of  Michigan.  Bu 
the  ‘'Backwoodsmen,”  they  considered,  had  no  claim  nor  titl 
to  this  land  which  they  ceded  to  the  Government  of  the  Unite 
States.  But  the  Government  did  not  know  the  dfference,  hov 
ever, — all  she  wanted  was  the  land.  So  all  the  Chiefs  of  th 
Ottawas  and  Chippewas  signed  this  said  treaty,  not  with  fre 
will,  but  by  compulsion.  |J 

The  tradition  gives  no  reason  why  the  Ottawas  continuall 
moved  towards  the  northwest  at  this  early  period:  but  is  i: 
however,  supposed  that  it  was  on  account  of  their  deadly  enem 
ies,  the  Iroquios  of  New  York,  as  they  were  continually  at  wa 
with  the  six  nations  of  Indians.  Quite  often,  the  Iroquo 
would  attack  them,  but  the  tradition  says  that  in  almost  ever 
battle  the  Ottawas  would  come  out  victorious  over  the  Iroquoi 
The  Ottawas  too,  in  retaliation,  would  goto  the  Iroquois  com 
try  to  scalp  some  of  the  Iroquois;  then  have  their  jubilees  ovt 
these  scalps  by  feasting  and  dancing  around  them.  At  th 
stage  of  their  existence  they  were  an  exceedingly  fierce  ar 
warlike  people,  not  only  contending  with  these  tribes,  but  alt 
with  many  others  out  west  and  south,  even  to  the  Chockta 
and  Cherokee  country  and  to  the  Platheads,  Sioux  Indians  ar 
Underground  race  of  people  out  west. 

As  the  Ottawas  continued  moving  up  on  this  beauttiful  strea 
of  water,  they  at  last  came  to  a large  lake,  the  head  waters  f 
the  river.  The  surrounding  scenery  of  the  lake  was  most  su 
prisingly  biautiful.  They  immediately  named  this  lake  “K 
tchi-ne-bissing,”  which  name  it  bears  to  this  day.  Here  the  0> 
towas  concluded  to  stop  and  occupy  the  surrounding  countr 
Therefore,  they  pitched  their  tent*  and  formed  a great  villag 
They  continued  to  reside  around  the  lake  for  untold  ages.  Ai 
here  too  they  had  many  hard  battles  with  the  Iroquois;  but  tl 
Iroquois  were  not  able  to  conquer  them  or  drive  them  from  tl  i 
country.  But  at  last  the  Ottowas  became  discontented  wit  i 
the  place.  They  concluded  that  the  place  was  haunted  by  sod  ! 


THE  OTTAWA  AND  CHIPPEWA. 


59 


presiding  deity  who  was  not  favorable  to  them.  The}'  probably 
obtained  this  idea  throug  having  sometimes  great  disasters  in 
war  with  the  Iroquois  at  this  place.  I will  here  relate  another 
strange  incident  which  happened  to  the  Ottowas  at  about  this 
time,  and  which  was  the  origin  of  their  belief  that  the  deity  of 
the  place  was  unfavorable  to  them.  It  may  be  considered  as 
purely  fictitious,  but  every  Ottowa  and  Chippewa  to  this  day, 
believe  it  to  have  actually  occured.  as  every  Christian  believes 
that  Jonah  was  s vollowed  up  by  a whale  and  lived  again. 

A woman  went  down  to  the  beach  of  lake  Ke-tchine-bissing 
to  wash  some  of  her  clothing,  taking  along  her  infant  child, 
which  was  tied  up  on  a board,  according  to  the  fashion  of  the 
Indians.  When  she  reached  the  beach,  she  set  her  child  down 
! very  near  the  edge  of  the  water  that  it  might  watch  its  mother 
! while  at  work.  Her  wigwam  stood  not  far  from  the  lake,  and 
in  a few  moments  she  ran  to  it  for  something.  On  her  return 
- to  the  spot  she  was  terribly  surprised  not  to  find  her  child  where 
i' she  had  left  it  but  a few  minutes  before.  She  ran  frantically 
through  the  village,  crying  and  screaming',  and  saying  that 
l some  one  had  stolen  her  baby.  A search  was  immediately  insti- 
tuted but  found  no  trace  of  it  whatever.  A few  days  after  this. 
t two  lovers  sat  upon  the  top  of  the  highest  hillock  which  stood 

■ back  of  the  village.  While  they  were  talking  very  much  love 
! to  each  other,  they  heard  an  infant  crying  bitterly,  in  the 
• ground  directly  under  them.  They  were  terribly  frightened, 

| and  ran  down  the  hill  and  reported  to  everyone  they  saw  about 
p this  matter.  Everyone  who  heard  the  report  said  at  once  that 
. it  must  be  the  same  baby  who  was  mysteriously  missing  on  the 
I beach  a few  days  before.  The  next  day  all  the  magicians  were 
called  together  and  requested  to  divine  this  mystery.  Some 
(r  went  and  put  themselves  into  the  state  of  clairvoyance,  which 
I was  a very  common  practice  among  the  Ottawas  and  Ohippewas 
J within  my  time,  and  is  still  practiced  to-day  where  there  is  no 
k Christianity  predominating  among  the  Indians.  Other  magi- 
i:  cians  built  themselves  lodges  in  which  to  invoke  what  we  might 
call  Spiritualism.  ac  was  practiced  among  the  Indians  as  much 
[ as  among  the  whites  at  the  pretent  day.  The  form  of  these 
f lodges  was  like  a tower  in  circular  form  built  with  long  poles 
f.  set  deep  in  the  ground  ten  or  twelve  feet  high,  then  covored 
tight  all  around  with  canvass  or  skins  of  animals,  except  the 

■ top  is  left  open.  Now  the  magician  or  the  performer  comes 
f with  the  little  flat  magician's  rattle  like  a tamborine.  They 

always  build  a fire  close  to  the  lodge  so  that  the  attendants  and 
> spectators  could  light  their  piper,  as  thev  generally  smoke 
. much  during  the  performance.  The  magician  sits  by  the  fire 
! also,  and  begins  to  talk  to  the  people,  telling  them  that  he  could 
i call  up  various  spirits,  even  the  spirit  of  those  who  are  yet  liv- 
i ing  in  the  world,  and  that  they  should  hear  them  and  ask  them 
any  questions  they  wish.  After  which  he  begins  to  sing  a pe- 
culiar song  which  scarcely  anyone  could  understand.  Then  he 
either  goes  into  the  lodge  by  crawling  under,  or  sits  out  side 
I with  the  rest  of  the  audience,  and  in  this  case  he  simply  throws 


60 


INDIANS  OP  MICHIGAN. 


something-  of  his  wear  in  the  lodge — his  blanket  or  his  robe  or 
coat.  And  immediately  the  lodge  begins  to  tremble,  appearing 
to  be  full  of  wind.  Then  voices  of  various  kinds  are  heard  from 
top  to  bottom,  some  speaking  in  unknown  tongues,  and  when  the 
spectators  ask  any  questions  they  would  receive  replies  some- 
times with  unknown  tongues,  but  among  the  spirits  there  is  al- 
ways a special  interpreter  to  make  known  what  other  spirits 
says. 

After  the  magicians  had  finished  their  incantations,  one  of 
them,  whom  they  thought  greatest  of  all,  went  down  to  the 
beach  to  the  place  where  the  child  had  been  missing.  The  wa- 
ter was  very  deep  there  along  the  beach  quite  close  to  the  shore 
He  plunged  in  the  lake  and  was  gone  under  water  for  a long 
time.  At  last  he  came  up  and  reported  that  he  had  discovered 
a doorway  under  deep  water  for  a passage  which  seemed  to  lead 
toward  the  top  of  the  hill.  He  believed  through  this  passage 
the  child  was  conveyed  to  the  top  of  the  hill  by  some  evil  mon- 
ster. and  all  the  rest  of  the  magicians  agreed  with  him.  There- 
fore, they  held  a council  to  determine  what  they  should  do  and 
they  concluded  to  dig  down  wherever  the  magicians  would  di- 
rect and  try  to  find  the  passage.  The  whole  city  turned  out  to 
dig,  and  after  making  a very  deep  hole  they  found  the  passage, 
which  evidently  run  up  towards  the  top  of  the  hill;  they  kept 
on  digging,  leaving  a great  hole  as  they  dug  along,  and  when 
they  come  to  the  top  of  the  hill,  two  monsters  came  out;  the 
first  one  about  as  large  as  a wolf,  jet  black  but  the  tail  of  it  red 
as  fire,  and  possessed  much  agility  for  he  escaped  from  the 
crowd  quite  easily,  and  ran  down  to  the  lake  and  plunged  in  the 
lake.  That  was  the  last  seen  of  him.  Pretty  soon  another 
monster  came  forth  in  the  form  of  a great  bear;  but  this  one 
the  aboregines  surronded  him  aud  commenced  a battle,  and  fin- 
ally they  pounded  him  to  death.  After  vanqiushing  the  mon- 
ster, they  went  on  digging  again  and  pretty  soon  they  came  to 
a great  cavern  in  which  they  found  the  identical  child,  but  it 
was  dead;  the  monster  killed  it  just  before  he  came  forth  by  in- 
serting his  great  claws  on  the  top  of  the  childs  head,  as  revenge 
it  was  supposed.  The  next  thing  they  did  is  to  make  a big  fire, 
and  there  they  rolled  the  great  bear,  same  as  thej’  always  serv- 
ed the  common  bears  when  they  wish  to  make  a feast,  to  scorch 
its  hair  off.  So  after  being  nicely  scorched  and  scraped,  they 
cut  him  up  into  small  pieces  and  cooked  it;  the  aborigines  made 
a great  feast  of  it.  The  traditions  say,  it  tasted  just  the  same 
as  any  other  bears  which  are  found  in  the  forest.  The  depres- 
sion of  the  earth  or  hole  where  those  monsters  were  dug  out  by 
the  Ottawas  at  Ke-tchine-bissing  is  said  to  be  visible  to  this 
day.  After  Montreal  was  being  settled  by  the  whites,  our  peo- 
ple here  used  to  start  pretty  much  every  summer  for  Montreal 
to  traffic  or  exchange  their  furs  for  such  articles  as  they  most 
need;  and  this  was  their  route  to  Montreal,  and  in  passing  this 
place,  they  say  they  always  stopped  expressly  to  view  the  de- 
pression which  the  Ottawas  made  when  they  dug  the  monsters. 


THE  OTTAWA  AND  CHIPPEWA. 


61 


CHAPTER  XI. 

Tlie  Ottawas  Movii  g Again  Towards  the  Setting  Sun— Coming  to  Manitoulin.  or 
Ottawa  Island — Tne  names  of  Thesr  Leaders— The  Wenebago  v arriors  Com- 
ing to  Ottawa  Island  in  a Hostile  Manner,  Heaced  by  O-saw-wa-ne-me-kee, 
"The  Yellow  Thunder" — Deeth  of  Kaw-be-naw.  one  of  the  Greatest  Prophets 
•end  Warriors  of  the  Ottawas — Massacre  in  the  Country  of  Waw-gaw-na-ke- 
zhe,  or  Arbor  C.oche,  Emmet  County,  Michigan. 

Soon  after  the  loss  of  the  child,  the  Ottawas  abandoned  the 
country  and  again  moved  toward  the  setting  sun  until  they 
came  to  Lake  Huron.  Here  they  discovered  a great  island,  full 
of  game  both  large  and  small,  wnich  is  now  called  Manitoulin, 
but  formerly,  the  Ottawa  Island.  Here  tne  Ottawas  remained 
for  mam-  more  centuries.  Here  too,  was  born  one  oi  the  great- 
est warriors  and  prophets  that  the  Ottawas  ever  had,  whose 
name  was  "Ka-be-naw.”  This  word  is  accented  on  the  last  syl- 
lable,— its  definition  is — ‘"He  would  be  brought  out."  There  are 
many  chrious  and  interesting  ad  ten  tures  related  of  this  great 
warrior  and  prophet,  a recoid  o±  which  would  require  a large 
book.  But  I will  here  give  one  or  two  of  the  curious  legends  of 
. this  great  man. 

The  tradition  says  that  the  reason  he  became  so  great  a sup- 
i ernatural  being  is,  that  in  his  younger  day^s,  while  fasting  ac- 
cording to  the  custom,  he  had  a vision  in  whicn  he  thought  he 
! saw  a man  and  talked  with  him,  saying:  "Ka-be-naw,"  could 
you  not  offer  me  a sacrihce  of  one  or  your  people':1  "Ka-be-naw' 
said,  no,  I will  never  give  sacrifice  to  any  deity  in  the  shape  of 
my  fellow  man.  So  every  time  the ; fasted  he  had  the  same 
! vision  and  same  request,  but  always  refusing  to  comply.  But 
this  deity  kept  on  asking  the  same  question  over  and  over,  and 
! finally  he  thought  he  would  answer  mm.  in  tne  loilowing  man- 
I ner:  "Yes,  I will  give  sacrifice  with  my  fellow  creature  in  this 
manner:  "I  will  go  to  war  agaiiiit  my  fellow  creatures  and  ail 
i those  I kill  in  the  war  I will  saennee  them  to  you,  provided. 

| you  will  help  me  in  my  warfare."  The  deity  said  in  reply,  "Ka- 
| be-naw,  wiry  did  you  not  say  that  long  ago,  lor  1 should  not  have 
I asked  you  so  many  times,  and  your  request  snail  be  complied.’’ 
There  the  first  time  he  went  on  the  warpath  he  did  not  lose  a 
man.  but  he  killed  many  of  his  fellow  beings  and  brought  home 
many  scalps  to  "Manitoulin’  or  Ottawa  Island.  It  - was  proved 
I afterwards  that  here  Ka-be-naw's  favorite  deity  was  one  of 
those  monsters  living  on  the  earth,  in  the  shape  of  a great  ser- 
1 pent.  It  is  also  related  that  the  "Ka-be-naw”  was  the  largest 
man  among  the  tribe.  He  did  not  do  any  kind  of  work  at  all 
I except  leading  in  the  warriors  of  the  Ottawas.  One  day  his 
;■  wife  said  to  him,  why-  don't  you  go  and  set  out  some  hooks  in 
! the  lake  and  catch  some  trout.  Do  you  Dot  want  me  to  catch 


INDIANS  OF  MICHIGAN. 


62 

some  fish,  said  Ka-be-naw.  Of  course  I do,  said  his  wife.  Don't 
you  know  we  have  to  beg  from  our  neighbors  whenever  we  want 
some  fish  to  eat.  All  right  then  I will  go  and  set  out  some  hooks 
in  the  lake  to  catch  some  fish,  and  off  he  went  with  lines  and 
hooks  and  set  them  in  a deep  water,  but  after  he  had  done  so  he 
never  went  again  to  examine  his  hooks,  although  his  wife  had’ 
tried  to  pursuade  him  to  go,  he  always  said,  ,‘Oh,  its  not  time 
yet,  till  after  middle  of  winter.”  And  he  got  up  one  morning 
and  said  to  his  little  son,  “Let  us  go  and  look  after  our  hooks, 
may  be  we  have  got  some  fish  on  them,  and  the}7  started,  but 
they  did  not  go  in  their  canoe  but  they  went  towards  the  dense 
forest  in  the  deep  snow,  and  there  they  found  their  hooks  and 
lines  and  every  one  of  them  had  a great  bear  on  it.  All  they 
had  to  do  was  to  knock  them  in  the  head,  and  they  took  one  of 
them  home,  leaving  the  rest  in  the  woods.  He  told  his  wife 
that  he  caught  so  many  bears  she  had  better  call  some  of  the 
neighbors  to  go  with  her  and  help  fetch  the  rest.  The  whole 
neighborhood  turned  out  and  brought  all  the  hears,  and  the  Ot- 
tawas  had  a big  time  feasting. 

It  is  related  that  he  became  tired  of  living  and  killing  so 
many  people.  He  desired  to  die;  but  he  could  not.  It  is  also  re- 
lated that  the  We-ne-be-gy  tribe  of  Indians  had  also  one  man 
who  was  almost  equal  in  power  to  Ka-be-naw  whose  name  was 
“O-saw-wa-ne-me-kee” — the  “Yellow  Thunder.”  Having  heard 
the  fame  of  Ka-be-naw,  he  was  very  anxious  to  meet  him  on 
the  warpkth  that  he  might  have  an  opportunity  to  contend 
with  him  in  battle.  And  consequently  he  formed  a most  enor- 
mous expedition  to  the  island  with  his  numerous  warriors  ex- 
pressly to  meet  Ka-be-naw.  But  Ka-be-naw  knowing  ever-y 
thing  that  was  going  in  the  Wenebago  country,  told  his  people 
to  prepare  for  a great  war,  for  numerous  Wenebagoes  were 
coming  to  the  island  headed  with  O-so-wa-waw-ne-me-kee  in  a 
very  hostile  manner. 

At  last  O-so-wa-waw-ne-me-kee  landed  with  his  warriors  on 
the  island,  and  marched  towards  the  largest  village  of  the  Ot- 
towas,  which  was  situated  in  the  interior  of  the  island  where 
there  was  a lake.  So  Ka-be-naw  starts  with  his  wife,  pretend- 
ing that  he  was  going  after  cedar  bark,  but  his  real  object  was 
to  meet  the  Wenebagoes  on  their  march  towrnrd  the  village. 
When  he  saw  the  Wenebagoes  coming,  he  told  his  wife  to  run 
home  quickly  and  tell  nobody  what  she  had  seen,  and  he  alone 
went  to  meet  them.  When  they  saw  him  he  did  not  try  to  get 
away,  so  they  easily  captured  him.  Of  course  the  Wenebagoes 
knew  not  that  he  was  the  very  man  they  were  seeking.  They 
asked  him  many  questions  as  to  the  condition  of  the  Ottawas, 
how  many  there  were  in  the  village,  and  whether  Ka-be-naw 
was  at  home  or  not.  He  told  them  the  Ottawas  were  in  good 
condition  to  fight,  but  Ka-be-naw  was  not  at  home  just  then, 
but  would  probably  be  home  by  to-morrow  or  day  after,  as  he 
was  gone  only  to  get  cedar  bark  somewhere.  The  Weneba- 
goes made  a deep  pit  in  the  ground  and  after  tying  Kaw-be- 
naw  thej7  threw  him  into  the  pit  and  covered  him  with  heavy 


THE  OTTAWA  AND  CHIPPEWA. 


63 


stones  and  dirt  and  then  marched  on. 

When  they  came  in  view  of  the  village  they  halted.  They 
concluded  that  they  would  not  make  the  attack  until  morning'. 
Kaw-be-naw,  after  lying  awhile  in  the  pit,  magically  released 
himself  and  went  home,  and  told  his  people  that  the  Weneba- 
goes  were  very  close  at  hand;  and  by  to-morrow  there  would  be 
a great  battle,  so  every  man  must  be  well  prepared.  The  vil- 
lage was  in  terrible  anxiety  that  night,  the  women  and  children 
were  all  gathered  in  one  place  and  the  warriors  in  another,  and 
the  village  was  well  guarded.  Early  in  the  morning  the  war  cry 
was  heard,  and  every  warrior  went  forward  to  meet  the  Wene- 
bagoes.  but  Kaw-be-naw  remained  in  his  lodge  while  his  war- 
riors were  fighting.  The  old  O-so-waw-ne-me-kee  was  nearly 
naked  and  frightfully  painted  from  head  to  foot,  so  that  he 
looked  more  like  a demon  than  a human  being.  Of  course  he 
did  not  know  who  might  be  Kaw-be-naw  among  the  Ottawas, 
therefore  he  sang  out,  saying,  “Where  is  your  great  Kaw-be- 
naw?  I should  like  to  meet  him  in  this  battle.”  So  one  of  the 
warriors  replied,  “Don’t  you  know  that  you  have  buried  our 
great  Kaw-be-naw  in  the  pit  yesterday?”  “Thanks  to  the  Great 
Spirit  for  delivering  the  Ottawas  into  my  hands,”  said  old  O-so- 
waw-ne-me-kee  triumphantly.  Just  then,  Kaw-be-naw  came 
out  of  his  lodge  in  full  uniform  of  black  bear  skins,  with  his 
ponderous  war  club  in  his  hand,  and  mocked  his  antagonist  by 
saying,  “Thanks  to  the  Great  Spirit,  here  I am:  and  now  meet 
all  you  want.”  Kaw-be-naw  looked  so  grand  and  noble,  and  was 
such  an  extraordinary  personage  that  O-so-waw-ne-me-kee  did 
not  know  what  to  do  with  himself,  whether  to  yield  or  to  fight. 
But  remembering  his  previous  threats,  he  made  out  to  face  him. 
However  Kaw-be-naw  did  not  take  long  to  dispose  of  him;  O-so- 
waw-ne-me-kee  was  soon  slain.  When  the  Wenebagoes  saw 
that  their  great  warrior  was  no  more,  they  immediately  raised 
a flag  of  truce,  and  requested  that  they  might  acknowledge 
themselves  as  conquered  and  depart  in  peace. 

During  the  affray  with  O-so-waw-ne-me-kee,  Kaw-be-naw  re- 
ceived a little  scratch  on  his  nose  which  drew  a few  drops  of  his 
blood,  and  therefore  when  he  saw  a flag  of  truce  he  disarmed 
himself  and  went  to  the  Wennebagoes.  saying,  “O,  you  have 
killed  me.”  The  Wenebagoes  said,  “How  and  where?”  “Don’t 
you  see  the  blood  on  my  nose?”  “Pshaw,  that  is  only  a scratch,” 
said  the  Wenebagoes.  “Well,  that  very  thing  will  cause  me  to 
die.”  The  Wenebagoes  tried  to  send  him  away,  but  he  would 
not  leave  them.  At  last  they  took  him  prisoner.  They  tied 
him  with  small  strong  cord  which  every  warrior  generally  car- 
ries in  case  of  capture.  As  they  journeyed  towards  their  home 
one  fine  day.  they  began  to  council  about  him,  saying,  “This 
man  will  never  die.  When  we  get  him  into  our  country,  he  will 
make  a terrible  slaughter  among  our  women  and  children.  We 
better  dispose  of  him  before  we  reach  home.”  So  they  conclud- 
ed to  sink  him  into  deep  water.  Therefore  they  tied  a big  stone 
about  his  neck  and  put  him  overboard.  They  went  on  rejoicing 
and  traveled  all  day  in  their  canoes,  thinking  that  they  had 


64 


INDIANS  OF  MICHIGAN. 


disposed  of  the  greatest  man  in  the  world  and  were  very  much 
elated  at  the  idea:  forgetting  how  he  had  once  escaped  after 
being  buried  in  a deep  pit.  When  evening  came,  thej-  encamp- 
ed for  the  night.  While  they  were  preparing  their  food,  they 
saw  a man  coming  along  on  the  beach  toward  them  who  appear- 
ed to  them  like  Kaw-be-naw.  The  Weneba'goes  were  in  terrible 
consternation.  Soon  he  came  up  to  them,  and  behold  it  was  he. 
Then  the  Wenebagoes  were  in  great  terror.  But  as  he  came 
up  to  them  he  spoke  very  pleasantly,  saying,  "Ho,  what  a pleas- 
ant journey  we  have  had  to-day.  Well,  children,  have  you  any 
meat?  I am  getting  quite  hungry  after  traveling  all  day.1’ 
Of  course  they  had  to  treat  him  as  well  as  they  could,  and  Kaw- 
be-naw  came  into  the  midst  of  them.  That  night  the  Weneba- 
goes la3r  awake  all  night,  and  the}r  thought  every  moment  they 
would  be  slaughtered  by  Kaw-be-naw  in  revenge  for  trying  to 
drown  him.  In  the  morning  after  breakfast  as  they  were  pre- 
paring to  go  Kaw-be-naw  spoke  to  them  saying,  ••Children,  if 
\ou  want  to  kill  me.  I will  tell  you  how.  You  must  take  all  the 
flesh  from  off  my  body  bjr  cutting  it  piece  by  piece  with  your 
knives,  and  leave  no  flesh  upon  my  bones;  for  this  is  the  only 
way  that  I can  be  killed.’’  The  Wenebagoes  were  terribly 
frightened  as  they  thought  that  so  soon  as  any  one  would  touch 
him  he  would  kill  every  Wenebago.  So  they  held  a council  to 
determine  what  they  should  do.  But  the  majority  were  in  favor 
of  performing  this  dreadful  act,  as  Kaw-be-naw  ordered,  for  he 
desired  to  die.  When  they  came  back,  Kaw-be-naw  persisted 
that  they  should  begin  and  assured  them  that  he  would  never 
resist.  At  last,  one  of  the  bravest  Wenebagoes  went  up  to  him 
and  cut  a piece  of  his  flesh.  Kaw-be-naw  never  stirred  but  sim- 
ply smiled  and  said,  “That  is  the  way  you  must  do.  What  are 
you  afraid  of?  Come  all  ye  who  have  sharp  knives.”  Pretty 
soon  they  were  all  around  him  taking  his  fle^h  piece  afterpiece. 
When  it  was  all  done  he  said,  “It  is  finished;  now  I shall  surely 
die.  But  as  recompense  for  my  flesh  and  life  a great  battle 
wili  be  made  against  you  by  my  successor,  and  as  many  of  your 
best  young  men  shall  fall  in  this  battle  as  pieces  have  been  cut 
from”  my  flesh.”  At  the  end  of  this  st  ntence,  he  fell  backwards 
and  died.  Thus  ended  the  career  of  the  great  Kaw-be-naw,  the 
Ottawa  warrior  and  prophet. 

“Shaw-ko-we-sy  was  the  successor  of  Kaw-be-naw  and  was  al- 
most equal  in  power  to  his  predecessor.  It  is  related  that  in 
the  following  year,  he  went  to  the  Wenebago  country  with  his 
numerous  warriors  and  killed  many  Wenebagoes,  as  many  as 
Kaw-be-naw  predicted,  and  returned  late  in  the  fall  to  their  Is- 
land with  many  of  the  Wenebagoes’  scalps.  While  they  were 
having  jubilees,  festivities,  and  war  dances  over  these  scalps  of 
the  Wenebagoes,  in  the  dead  of  winter,  the  tribe  of  Michili- 
mackinawgoes.  the  remnant  race  of  Indians  who  resided  at  the 
Island  now  called  Mackinac,  whose  fate  has  been  given  in  a 
previous  chapter,  were  destroyed.  This  is  the  time,  according 
to  the  Ottawa  traditions,  that  the  Iroquois  of  New  York  came 
upon  this  race  of  people  and  almost  entirely  annihilated  them, 


THE  OTTAWA  AND  CHIPPEWA. 


65 


and  the  Ottawas  and  Chippewas  called  this  Island  Michilimack- 
inong  in  order  to  perpetuate  the  name  of  these  unfortunate  InT 
dians.  Michilimackinong  is  the  locative  case  in  the  Ottawa 
and  Chippewa  languages. 

There  were  also  a small  tribe  of  Indians,  beside  the  Chippe- 
wae,  that  resided  on  the  north  side  of  the  strait  whose  principal 
village  was  situated  at  the  place  now  called  St.  Ignace,  but  the 
Ottawas  and  Chippewas  call  this  place  to  this  day  “Naw-do-we- 
que-yah-mi-shen-ing,”  which  is  a compound  name  from  "Naw-do- 
we,”"the  name  of  the  tribe  who  resided  there,  and  "Na-yah-me- 
shen,”  point  of  land  in  water.  And  afterwards  part  of  "the  Ot- 
tawas came  over  from  their  Island  and  resided  with  them,  dur- 
ing the  days  of  old  •’Saw-ge-maw,”  who  was  one  of  the  great 
warriors  and  leaders  of  the  Ottawas.  But  afterwards  Saw-ge- 
maw  quarreled  with  them  and  broke  up  the  confederacy  and 
drove  them  off.  Here,  too.  at  about  this  time,  part  of  the  Otta- 
was left  the  country  in  anger  because  they  were  cheated  out  of 
one  of  the  great  feasts  they  were  having  on  some  particular 
occasion.  Tnese  went  far  west  and  joined  the  Sho-sho-nee  tribe 
of  Indians,  whose  country  lies  on  the  west  side  of  the  Rocky 

• Mountains,  and  consequently  the  Ottawas  language  is  quite  ex- 
tensively spoken  among  that  tribe  of  Indians  to  this  day. 

The  south  side  of  the  straits,  which  now  constitutes  Emmet, 

. Cheb03’gan  and  Charlevoix  counties,  our  tradition  says,  was  ex- 
. ceedingly  thickly  populated  by  another  race  of  Indians,  whom 
the  Ottawas  called  Mush-co-desh,  which  means,  ‘‘the  Prairie 
tribe.”  They  were  so  called  on  account  of  being  great  cultiva- 
tors of  the  soil,  and  making  the  woodland  into  prairie  as  they 
abandoned  their  old  worn  out  gardens  which  formed  grassy 
plains.  It  is  related,  this  tribe  was  quite  peacable,  and  were 
never  known  to  go  on  a warpath.  The  Ottawas  of  Manitoulin 
had  joined  hands  with  them  as  their  confederates.  They  called 
each  other  “brothers.”  But  on  one  of  the  western  war  trips  of 
the  great  Saw-ge-maw.  who  existed  about  the  time  America 
was  first  discovered  by  white  men,  he  met  with  great  disaster, 

[ as  manj-  of  his  warriors  were  killed;  so  on  returning  homeward 
with  his  remaining  survivors,  thej^  crossed  Little  Traverse  Bav- 
in a canoe  and  approached  the  shores  of  Arbor  Croche  at  the 
place  now  cahed  Seven  Mile  Point,  where  there  was  a large  vil- 
, lage  of  Mush-co-desh.  Saw-ge-maw  said  to  his  few  warriors, 
I “Let  us  take  our  sad  news  to  our  relations  the  Mush-co-desh.” 

[ So  as  they  approached  the  shore  they  began  to  make  an  un- 
earthly wailing  noise,  according  to  the  custom  of  the  Ottawas. 

I which  was  called  Au-bi-dji,  or  the  death  song  of  the  warriors. 

[ When  the  Mush-co-desh  heard  them  they  said  to  one  another, 
I “Hark,  the  Ottawas  are  crying.  They  have  been  marauding 

• among  some  tribes  in  the  west;  but  this  time  they  have  been 
i worsted — good  enough  for  them.  See,  they  are  coming  ashore. 

Let  us  not  permit  them  to  land.”  So  instead  of  preparing  to 
join  in  their  mourning,  as  would  have  been  proper,  they  rashly 
i determined  to  express  their  disapproval  of  the  marauding  ex- 
peditions and  their  contempt  for  those  who  engaged  in  them 


66 


INDIANS  OP  MICHIGAN. 


Before  Saw-ge-maw  had  fairly  touched  the  beach,  parties  of 
Mush-co-desh  ran  down  to  the  shore  with  balls  of  ashes  wrapped 
up  in  forest  leaves  and  with  these  they  pelted  Saw-ge-maw  and 
his  party  as  they  came  ashore.  This  treatment  dreadfullj' pro- 
voked Saw-ge-maw,  and  the  insult  was  such  as  could  only  be 
wiped  out  with  blood.  He  told  his  warriors  to  pull  homeward 
as  quickly  as  possible.  “We  will  come  back  here  in  a few  days; 
we  will  not  have  to  go  so  far  again  to  look  for  our  enemies.” 
Arriving  at  Manitoulin  Island,  he  immediately  piepared  for  a 
great  war.  After  they  were  completely  equipped,  they  came 
back  to  the  southern  peninsula  of  Michigan,  stealthily  and 
carefully  landing  at  the  most  uninhabited  part  of  the  shore. 
They  marched  to  one  of  the  largest  villages  of  Mush-co-desh, 
which  was  situated  between  Cross  Village  and  Little  Traverse, 
in  a beautiful  valley  in  the  northern  part  of  the  township  now 
called  Friendship.  Arriving  late  in  the  afternoon  within  view 
of  the  village,  the  Ottawas  hid  in  ambush.  One  of  the  old  wo- 
men of  the  Mush-co-desh  was  going  through  the  bushes  looking  ! 
for  young  basswood  bark  from  which  to  manufacture  twine  or 
cord.  She  came  right  where  the  Ottawas  were  lying  in  ambush. 
She  was  terribly  surprised^  but  the  Ottawas  persuaded  her  not 
to  reveal  their  presence  by  telling  her  they  would  give  her  a 
young  man  as  her  husband,  pointing  to  one  of  the  best  looking 
youQg  warriors  there.  They  told  her, early  in  the  morning  they 
were  going  to  fall  upon  the  village  and  kill  every  one  of  the  . 
Mush-co-desh,  hut  when  she  heard  the  war-whoop  she  must  run 
to  them  and  she  should  not  be  killed  but  be  protected.  The 
foolish  woman  believed  and  kept  the  secret.  Early  in  the  morn- 
ing the  war  cry  was  heard,  and  she  ran  to  the  Ottawas  to  be 
protected,  but  she  was  the  first  one  to  be  slain.  It  was  indeed 
a tetrible  calamity  for  the  Mush-co-desh.  At  the  beginning  of 
the  noise  of  massacre,  the  chief  of  the  Mush-co-desh  ran  for- 
ward and  screamed  loud  as  he  could,  saying,  “O!  My  father, 
Saw-ge-maw,  what  is  the  cause  of  your  coming  upon  us  so  sud- 
denly with  death,  as  we  have  never  wronged  your  race?”  “Have  i 
you  already  forgotten”  said  Saw-ge-maw  triumphantly,  “that 
you  have  greatly  insulted  me  on  your  borders?  You  have  pelted  f. 
me  with  ashes  when  I was  lamenting  over  the  loss  of  my  braves.”  j 
When  the  Mush-co-desh  saw  they  could  not  prevail  on  Saw-ge- 
maw,  nor  could  withstand  an  adversary  so  formidable  and  such 
well  prepared  warriors,  they  endeavored  to  flee,  but  they  were 
overtaken  and  slaughtered.  Only  the  swift-footed  young  men 
escaped,  taking  the  sad  message  to  other  villages  of  Mush-co-  ; 
desh,  and  as  fast  as  the  news  reached  them  they  fled  with  their 
women  and  children  toward  the  south  along  the  shore  of  Lake 
Michigan,  and  continued  to  fly,  although  they  were  not  pursued  I 
by  the  Ottawas,  till  they  reached  the  St.Joseph  River,  and 
there  they  stopped,  and  formed  a union  village,  and  began  to 
cultivate  the  soil  again. 

The  tradition  says  this  was  the  greatest  slaugteror  massacre 
the  Ottawas  ever  committed.  The  inhabitants  of  this  village 
were  probably  from  forty  to  fifty  thousand.  There  were  many 


THE  OTTAWA  AND  CHIPPEWA. 


67 


other  villages  of  Mush-co-desh  of  minor  importance  everywhere 
scattered  through  the  northern  part  of  the  southern  peninsula 
of  Michigan.  Where  this  doomed  village  was  situated  is  yet  to 
this  day  distinctly  visible,  as  there  are  some  little  opening  and 
trails  not  overgrown  by  the  forest.  A few  years  ago,  Middle 
Village  Indians  say  that  they  discovered  a deep  well  near  that 
vicinity,  and  also  a piece  of  ladder  of  wood  in  the  well  lying  in 
wat^r,  in  which  notches  still  are  perfect,  which  was  used  we 
supposed  in  going  down  in  the  well  to  get  water  by  Mush-co-desh 
Indians,  the  former  occupants  of  this  county. 

Soon  after  this  the  Ottawas  abandoned  their  island  and  came 
over  and  took  possession  of  the  couutry  of  the  Mush-co-desh. 
Most  of  them  settled  at  the  place  now  called  Magulpin’s  Point, 
where  the  present  lighthouse  is  situated,  near  old  Mackinac. 
At  the  time  the  French  settled  in  Montreal,  “Au-tche-a,”  one 
of  the  Ottawa  prophets,  told  his  people  there  were  some  strange 
persons  living  in  this  continent,  who  were  far  superior  to  any 
other  inhabitants  upon  the  earth.  So  Au-tche-a  determined  to 
search  for  these  wonderful  people  and  he  persuaded  five  of  his 
neighbors  to  accompany  him  in  his  undertaking.  They  started 
out"  but  they  went  a very  roundabout  way,  and  it  was  a long 

■ time  before  they  came  to  the  Ottawa  river;  then  floating  down 
they  came  out  on  the  St.  Lawrence.  They  were  gone  for  more 

! than  a year.  When  they  came  where  the  white  men  were,  they 

■ first  saw  a vessel  or  ship  anchored  in  the  middle  of  the  St.  Law- 
rence, which  they  thought  was  a monster  waiting  to  devour 

: them  as  they  came  along.  But  as  they  neared  it  they  saw  some 
i people  on  the  back  of  the  monster.  So  Au-tche-a  and  his  party 
were  taken  on  board,  and  his  little  frail  canoe  was  hoisted  into 
the  ship.  They  found  some  Stockbridge  Indians  there  also,  who 
' spoke  a dialect  of  their  language.  After  exchanging  all  they 
had,  and  learning  how  to  handle  firearms,  they  started  back 
i again  to  the  straits  of  Mackinac.  The  tradition  says,  they  ar- 
. rived  at  their  village  on  an  exceedingly  calm  day,  and  the  wa- 
ter was  in  perfect  stillness  in  the  straits.  The  Indians  saw  the 
canoe  coming  towards  the  shore  of  the  village,  when  suddenly 
a puff  of  smoke  was  seen  and  a terrific  clash  of  sound  followed 
immediately.  All  the  inhabitants  -were  panic  stricken,  and 
thought  it  was  something  supernatural  approaching  the  shore. 
But  again  and  again  they  witnessed  the  same  thing,  as  it  came 
nearer  and  nearer.  At  last  they  recognized  the  great  prophet 
[,  Au-tche-a  and  his  party  coming  back  from  his  long  trip,  having 
found  his  “Manitou”  that  he  was  looking  after.  The  reader 
may  imagine  how  it  was,  when  Au-tche-a  landed  and  exhibited 
: his  strange  articles — his  gun  with  its  belongings,  his  axes,  his 
knives,  his  new  mode  of  making  fire,  his  cooking  utensils,  his 
clothing  and  his  blankets,  It  was  no  small  curiosity  to  the  Ab- 
origines. 

The  Ottawas  gradually  extended  their  settlements  towards 
the  south,  along  the  shore  of  Lake  Michigan.  The  word  Mich- 
' igan  is  an  Indian  name,  which  we  pronounce  Mi-chi-gum.  and 
simply  means  “monstrous  lake.”  My  own  ancestors,  the  Under- 


INDIANS  OF  MICHIGAN. 


68 

grounds,  settled  at  Detroit,  and  they  considered  this  was  the 
extent  of  their  possessions.  But  the  greatest  part  of  the  Otta- 
was  settled  at.  Arbor  Croche,  which  I have  already  related  as 
being  a continuous  village  some  fifteen  or  sixteen  miles  long. 
But  in  the  forest  of  this  country  were  not  many  deer,  and  con- 
sequently when  the  winter  approached  most  of  the  Indians  went 
south  to  hunt,  returning  again  in  the  spring  loaded  with  dry 
meat.  ' 

The  Mush-co-desh  were  not  long' in  safety  in  the  southern  part 
of  the  state.  Intercourse  had  been  opened  between  the  French 
and  the  Ottawas  and  Chippewas  on  the  straits  of  Mackinac  and 
te  ng  supplied  with  fire  arms  and  axes  by  the  french  people,  it 
ov cured  to  the  Ottawas  that  these  implements  would  be  effect- 
ive in  battle.  Anxious  to  put  them  to  the  test,  they  resolved 
to  try  them  on  their  old  enemies,  the  Mr sh-co-desh,  who  had 
not  yet  seen  the  white  man  and  were  unacquainted  with  fire- 
arms. According^  an  expedition  was  fitted  out.  As  the  Otta- 
was approached  the  village  of  their  enemies,  each  carrying  a 
gun,  the  Mush-co-desh  thought  they  were  nothing  but  clubs,  so 
came  out  with  their  bows  and  arrows,  anticipating  an  easy  vic- 
tory. But  they  soon  found  out  that  they  were  mistaken.  As 
the  Ottawas  came  up  they  suddenly  haired,  not  near  enough  to 
be  reached  bv  any  ariovrs  of  Mush-co-desh,  but  the  Ottawas  be- 
gan to  fire  away  with  their  guns.  Poor  Mush-co-desh;  they  suf- 
fered more  than  ever  in  this  second  crushing  defeat.  The  Ot- 
tawas left  only  one  family  of  Mush-co-desh  at  this  time  and 
these  went  west  to  find  a new  home,  My  father  and  my  uncles 
in  their  younger  days  while  they  were  making  a tour  out  west, 
happened  to  come  across  the  descendants  of  this  nearly  anihil- 
ated  tribe  of  Indians,  They  had  grown  to  nine  lodges  only  at 
that  time,  and  they  visited  them  in  a friendly  manner.  The 
old  warriors  wept  as  they  were  conversing  with  them  on  their 
terrible  calamities  and  misfortunes  and  being  once  powerful  al- 
lies and  closely  related:  for  these  few  still  remembered  the  past, 
and  what  had  become  of  their  ancestors. 

After  the  Ottawas  took  complete  possession  of  the  southern 
peninsula  of  Michigan,  they  fought  some  more  tribes  of  Indians, 
subdued  them,  and  compelled  them  to  form  confederation  with 
them  as  their  allies.  Such  as  Po-to-wa-to-mies,  Mano-me-mis, 
O-daw-gaw-mies,  Utons  and  Ossawgies,  who  formerly  occupied 
Saw-ge-naw-bay.  Therefore  the  word  Saginaw  is  derived  from 
the  name  Os-saw-gees,  who  formerly  lived  there.  They  have 
been  always  closely  united  with  the  Chippewas  and  very  often 
they  went  together  on  the  warpath,  except  at  one  time  they 
nearly  fought  on  account  of  a murder,  as  has  been  herein  re- 
lated. Also  the  Shaw-wa-nee  tribe  of  Indians  were  always 
closely  related  to  them. 

But  the  Ottawa  nation  of  Indians  are  always  considered  as 
the  oldest  and  most  expert  on  the  warpath  and  wise  councilors; 
and  consequently  every  tribe  of  Indians  far  and  near,  even  as 
far  as  the  Manitoba  country,  out  north,  deposited  their  pipe  of 
peace  with  the  head  chief  of  the  Ottawa  nation  as  a pledge  of 


THE  OTTAWA  AXD  CHIPPEWA. 


69 


continual  peace  and  friendship.  Every  pipe  of  peace  contain- 
ed a short  friendly  address  which  must  be  committed  to  mem- 
on-  by  every  speaker  in  the  council  of  the  Ottawas.  If  there 
was  ever  any  outbreak  among-  these  tribes  who  deposited  their 
pipe  of  peace  with  the  head  chief  of  the  Ottawa  nation,  a gen- 
eral council  would  be  called  by  the  chiefs  of  the  Ottawas,  and 
the  pipe  of  peace  belonging  to  the  tribe  who  caused  the  trouble 
would  be  lighted  up.  and  the  short  address  contained  in  the  pipe 
would  be  repeated  in  the  council  by  one  of  the  speakers.  When 
the  cause  of  the  outbreak  or  trouble  was  ascertained,  the  re- 
conciliation must  be  had,  and  friendly  relation  must  be  restor- 
ed. in  which  case  they  almost  invariably  succeeded  in  making 
some  kind  of  reasonable  settlement.  This  was  the  custom  of  all 
these  people:  and  this  is  what  formerly  constituted  the  great 
Algonquin  family  of  Indians. 

There  are  many  theories  as  to  the  origin  of  the  Indian  race 
in  America,  but  nothing  but  speculation  can  be  given  on  this 
subject.  But  we  believe  there  must  have  been  people  living  in 
this  country  before  those  tribes  who  were  driven  out  bj^  the  Ot- 
tawas and  Chippewas,  who  were  much  more  advanced  in  art 
and  in  civilization,  for  many  evidences  of  their  work  have  been 
discovered.  About  two  hundred  and  fifty  years  ago,  We-me- 
gen-de-bay,  the  first  settler  of  the  Grand  Traverse  region  and 
one  of  our  noted  Chippewa  chiefs,  discovered  while  hunting  in 
the  wilderness  a great  copper  kettle  which  was  partly  in  "the 
ground,  The  roots  of  trees  had  grown  around  it  and  over  it, 
and  when  it  was  taken  up  it  appeared  as  if  it  had  never  been 
used,  but  seemed  to  be  just  as  it  came  from  the  maker,  as  there 
was  yet  a bright  round  spot  in  the  centre  of  the  bottom  of  it. 
This  kettle  was  large  enough  to  cook  a whole  deer  or  bear  in  it. 
For  a long  time  the  Indians  kept  it  as  a sacred  relic.  They  did 
not  keep  it  near  their  premises,  but  securely  hidden  in  a place 
most  unfrequented  by  any  human  being.  They  did  not  use  it 
for  anything  except  for  great  feasts.  Their  iiea  with  regard 
to  this  kettle  was  that  it  was  made  by  some  deity  who  presided 
over  the  country  where  it  was  found,  and  that  the  copper  mine 
must  be  very  close  by  where  the  kettle  was  discovered.  One  pe- 
culiarity of  its  manufacture  was  that  it  had  no  iron  rim  about 
it,  nor  bail  for  hanging  while  in  use,  as  kettles  are  usually 
made,  but  the  edge  of  the  upper  part  was  much  thicker  than 
the  rest  and  was  turned  out  square  about  three-fourths  of  an 
inch,  as  if  made  to  rest  on  some  support  while  in  use.  When 
the  Indians  came  to  be  civilized  in  Grand  Traverse  country, 
they  began  to  use  this  “Mani-tou-au-kick,”  as  they  called  it,  in 
common  to  boil  the  sugar  sap  in  it,  instead  of  cooking  bear  for 
the  feast.  And  while  I was  yet  in  the  government  blacksmith 
shop  at  the  Old  Mission  in  Grand  Traverse,  they  brought  this 
magical  kettle  to  our  shop  with  an  order  to  put  an  iron  rim  and 
bail  on  it  so  that  it  could  be  hanged  in  boiling  sugar,  and  I did 
the  work  of  fixing  the  kettle  according  to  the  order. 

From  this  evidence  of  working  in  metals  and  from  the  many 
other  relics  of  former  occupants,  it  is  evident  that  this  country 


70 


INDIANS  OF  MICHIGAN. 


has  been  inhabited  for  many  ages,  but  whether  bv  descendants 
of  the  Jews  or  of  other  Eastern  races  there  is  no  way  for  us  to 
determine.  However,  considering  the  many  curious  discoveries 
on  both  of  these  hemispheres,  North  and  South  America,  ruins 
of  cities,  underground  aqueducts,  great  public  roads  in  Peru, 
and  copper  plates,  gold  plates  and  edge-tools  of  copper  as  far 
north  as  Lake  Superior,  and  others  too  numerous  to  mention  in 
this  little  book,  even  the  Hebrew,  Chaldean  and  Assyrian  let- 
ters, fragments  of  Bible  literature  in  parchment,  gold  plates 
and  copper  plates,  being  quotations  from  the  Old  Testament, 
are  claimed  to  have  been  discovered  in  three  different  locali- 
ties, one  in  Massachusetts  by  Joseph  Merric,  which  was  in 
parchment,  one  in  gold  plate  in  New  York,  by  Joseph  Smith, 
whom  many  people  believed  to  be  the  American  prophet  but 
who  was  murdered  for  his  cause  in  1844,  and  one  in  Wisconsin 
in  copper  plate  by  King  Strang,  who  was  also  murdered  at 
Beaver  Island,  Mich.,  in  1856 — now,  considering  all  these  things, 
we  have  come  to  the  conclusion  that  the  first  inhabitants  of 
America  were  once  civilized  and  God-fearing  people,  intelligent 
and  highly  cultivated,  possessing  the  arts  and  sciences  and  a 
literature  of  their  own:  they  must  also  have  been  wealthy,  liv- 
ing in  even  greater  cities  than  the  world  has  ever  seen  since, 
one  of  which,  the  so-called  1 ‘Ruin  of  Stone  City”  in  the  country  of 
Guatemala,  has  been  measured  and  was  found  to  be  32  miles  in 
length  and  12  miles  in  breadth!  This  is  one  of  the  earliest  seats 
of  American  civilization.  But  how  these  pre-historic  people  of 
America  became  so  degenerate — there  must  be  some  great 
cause — we  do  not  know.  No  one  before  Columbus,  except  the 
old  prophets,  knew  that  there  were  such  countries  in  existence 
as  North  and  South  America.  But  the  ancient  prophets,  par- 
ticularly the  prophet  Isaiah,  knew  and  saw  in  prophetic  vision 
that  these  two  countries  were  in  existence  and  peopled  by  a pe- 
culiar race  whose  beginning  was  terrible  and  warlike  and  who 
lived  in  cities,  but  whose  end  was  to  be  downfall  and  to  be  scat- 
tered and  peeled  and  trodden  under  foot  by  other  nations  of 
the  earth.  Therefore  he  exclaimed,  saying,  “Woe  to  the  land 
shadownig  with  wings,  which  is  beyond  the  rivers  of  Ethiopia; 
that  sendeth  ambassadors  by  the  sea,  even  in  vessels  of  bul- 
rushes upon  the  waters,  saying,  Go,  ye  swift  messengers,  to  a 
nation  scrttered  and  peeled,  to  a nation  terrible  from  their  be- 
ginning hitherto;  a nation  meted  out  and  trodden  down,  whose 
land  the  rivers  have  spoiled.”  Isaiah  xviii.  The  last  clause, 
“whose  land  the  rivers  have  spoiled,”  is  indeed  an  extensive 
subject.  As  is  believed  by  many  people,  on  this  continent  once 
took  place  terrible  erruptions  and  great  earthquakes.  It  is 
said  that  during  the  crucifiction  of  our  Saviour  in  Jerusalem  a 
great  darkness  came,  and  many  cities  were  swallowed  up  in  the 
earth,  and  lakes  were  formed,  and  islands  came  up  out  of  the 
waters,  and  great  rocks  were  thrown  up  out  of  the  earth,  and 
the  beds  of  some  rivers  were  changed  and  many  people  perished 
during  this  time,  and  there  was  great  lamentation  of  the  sur- 
vivors after  this  great  transaction  of  God,  these  terrible  spoil- 


THE  OTTAWA  AND  CHIPPEWA. 


71 


ations  had  subsided.  They  say  that  for  this  reason  we  find 
many  artificial  things  far  below  the  earth  as  they  went 
down  when  the  earth  cracked  and  opened.  Even  live  animals 
have  been  found  many  feet  below  the  shrface  of  the  soil,  such 
as  toads  and  frogs.  Search  from  pole  to  pole  but  you  will  never 
find  the  two  countries  which  correspond  to  the  prophet’s  de- 
scription until  you  come  to  America,  and  thereupon  you  will 
find  yourself  in  the  land  which  is  shaped  like  wings.  Here,  too, 
you  will  find  that  race  of  people  who  were  once  terrible,  partic- 
ularly in  their  beginning,  but  they  are  now7  meted  out,  and  scat- 
tered, and  peeled,  and  trodden  under  foot  by  other  nations  as 
the  prophet  described,  and  whose  manners  and  customs  are  al- 
most universal,  although  speaking  many  different  languages. 
So  has  this  prophecy  come  to  pass  to  the  very  letter. 

THE  LAST  CHIEF  OF  NIAGARA. 

A blast  rent  the  cloud  and  a flash  the  dark  sky, 

And  the  thunder  was  loud  in  its  roaring, 

When  the  plume  of  a chief  and  the  flash  of  his  eye 
Were  seen  through  the  wind  proudly  soaring. 

A chief,  and  chief  of  a nation  gone  by, 

A nation  for  whom  he  was  mourning. 

A chief  whom  they  call,  from  his  dark  eagle  eye. 

‘‘Quick  Sight.”  Through  the  mists  of  the  morning 
He  stood  on  a peak  that  was  shattered  and  torn 
From  many  a storm  it  had  weathered, 

And  he  heard  the  deep  sound,  the  monotonous  moan 
Of  Niagara’s  waters  when  severed. 

Mute  was  his  tongue;  his  wild  eyes  were  fixed 
On  the  swift  rushing  waters  beneath, 

But  dizziness  could  not  the  poising  will  mix 
In  the  mind  of  the  Indian  chief. 

And  all  at  once  he  awoke  as  if  from  a trance 
Into  which  he  had  fallen  while  grieving. 

He  drew  not  his  bow,  and  he  poised  not  his  lance. 

But  he  spoke  of  the  world  he  was  leaving. 

“My  father,  my  father!  Oh  where  have  you  gone?” 

He  sighed  at  the  stillness  around. 

“Far  o’er  the  great  waters,  far  to  the  lone  sun, 

Or  to  the  Great  Spirit  you’re  bound. 

The  land  of  our  fathers  no  more  we  enjoy, 

For  the  pale-face  now  calls  it  his  own. 

Our  forests  they  lope  and  our  game  they  destroy — 

Oh,  see  how  the  stranger  has  grown! 

He  broke  his  bow  and  arrows,  saying, 

“Oh  let  me  follow  the  footsteps  of  m37  fathers 

Into  the  spirit  land,  for  the  red  man 

Will  never  live  happy  nor  die  happ\7  here.” 


72 


INDIANS  OP  MICHIGAN. 


Thus  saying,  he  laid  himself  low  for  the  last 
By  the  grave  of  his  sires  to  breathe  his  last. 

Most  certainly  the  Ottawas  and  Chippewas  were  much  hap- 
pier and  more  contented  before  they  came  to  be  mixed  up  with 
the  white  population  in  their  primitive  country.  Although 
they  were  living  in  frail  wigwams  they  were  united,  contented, 
joll,  happy  people,  helping  one  another  and  cultivating  the 
land,  which  they  held  in  common,  wherever  they  could  find  a j 
good  place.  There  was  no  one  to  say  to  him,  •‘Hello!  What 
are  you  doing  there?  You  are  trespassing.  This  land  don't 
belong  to  you.”  When  the  neighbors  knew  that  such  a man  or 
such  a family  were  going  to  clear  up  some  wild  land  on  which 
to  raise  corn  and  vegetables  for  himself  and  family,  everybody  I 
would  turn  out  with  his  axe  and  clear  up  in  one  day  as  much  as  h 
he  would  be  able  to  cultivate  and  properly  attend  to  I well  re- 
member when  we  sold  to  the  white  people  the  surplus  of  what 
we  raised  from  our  gardens  and  of  the  fish  which  we  took  from 
the  lakes,  and  they  were  plenty.  The  least  we  ever  got  for  our 
potatoes  was  50  cents  per  bushel,  but  now  we  are  hardly  able  to 
sell  for  10  cents.  The  birds,  the  songsters  and  the  wild  pigeon,  : 
have  all  flown  away,  we  don’t  know  where.  Even  the  fish  which 
were  so  plentiful  have  left  these  waters  since  the  white  man 
has  settled  in  this  country.  What  little  land  the  Indians  had 
was  taxed  heavily,  and  consequently  more  than  half  of  them 
have  been  sold  for  taxes,  besides  being  cheated  out  by  schemers 
and  speculators  in  every  way  and  manner.  There  are  now  very 
few  Indians  in  this  country  who  have  a piece  of  ground  on 
which  to  live  and  which  they  can  call  their  own.  Their  morals, 
their  nobleness  is  now  terribly  perverted.  Although  there  has 
much  religion  come  to  this  country  in  the  last  few  years,  pro- 
fanity and  grog-shops  are  are  also  brought  in  just  the  same 
proportion.  Here  in  our  little  town  we  have  five  churches,  call- 
ing themselves  denominations,  and  two  big  saloons  and  three 
drug  stores  where  this  hellish  stuff  is  dealt  out  to  people  gener- 
ally and  to  Indians  in  particular,  Sundays  as  well  as  week  days. 
The  religion  of  God  was  never  fairly  understood  by  the  Ottawa 
and  Chippewa  Indians  of  this  country.  I knew  one  man  whose 
name  was  Auque-na-ah,  who  joined  the  faith  on  account  of  hav- 
ins  heard  the  beautiful  hymns  sung  among  the  worshipers  of 
God.  After  he  had  been  baptized  in  the  Catholic  Church,  that 
being  the  first  religion  introduced  among  the  Ottawa  and  Chip- 
pewa Indians  of  Michigan,  and  he  had  learned  a few  of  those 
hymns,  he  sang  them,  keeping  time  with  a drum  while  perform- 
ing the  “Wab-no  dance.”  or  “Fire  dance,”  which  was  a pagan 
custom  among  many  tribes,  and  a good  number  dancing  accord- 
ingly. I knew  another  young  man  who  joined  the  Catholic 
Church  for  a new  shirt.  He  saw  a great  many  boys  every  Suu- 
day  who  had  new  shirts  and  he  was  covetuous  of  their  shirts. 
He  tried  to  persnade  his  mother  to  let  him  join  the  church  so 
she  would  give  him  anew  shirt,  and  finally  he  succeeded.  She 
immediately  gave  him  a new  shirt  and  he  wore  it  when  he  was 


THE  OTTAWA  AND  CHIPPEWA. 


73 


baptized.  He  got  his  wish.  Many  years  after  that  one  of  our 
priests  asked  him  how  he  came  to  be  a Catholic.  He  told  him 
he  became  a Catholic  for  a new  shirt.  This  man  died  but  a few 
years  ago  and  was  one  of  my  own  relation.  He  said  to  me,  “It 
was  a long'  time  before  I could  know  that  God  looks  after  the 
hearts  of  mankind — not  the  new  shirts. ” One  of  the  first  com- 
ers among  the  Ottawa  Indians  at  Little  Traverse  (1827)  was  a 
Frenchman  from  Detroit.  Mich.,  who  acted  as  teacher  in  the 
Mission.  I met  him  many  years  afterward  at  Detroit.  He  said 
he  never  spent  as  happy  days  in  his  life  as  when  he  was  with 
the  Indians  at  Little  Traverse.  He  said  that  the  Indians  were 
indeed  a happy  people;  that  although  they  were  not  rich  and 
living  in  mansions,  they  were  always  jolly,  happy,  and  living 
without  quarrels,  profanity  or  drunkenness.  Mr.  Louis  Compou 
of  Grand  Rapids,  the  pioneer  trader  among  Grand  River  valley 
Indians,  told  me  the  same  thing.  Mr.  Richard  Cooper,  who 
came  to  Harbor  Springs  as  a trader  in  1855,  and  Mr.  Louis  Mil- 
ler. who  came  to  the  Grand  Traverse  country  in  1844  when  the 
Indians  (Chippewas)  were  all  by  themselves  (and  I was  with 
them),  and  who  is  now  of  Charlevoix  City — these  men  each  ex- 
pressed the  same  complimentary  opinion  of  the  Indians  as  did 
Joseph  Latourno,  the  Frenchman  of  Detroit,  Mich.  From  my 
own  experience  I believe  that  this  is  a fact,  that  the  Indians 
were  much  more  happy  and  independent  before  the  ingress  of 
I white  people  into  the  Indian  country. 


CHAPTER  XII, 

The  Present  Condition  of  the  Indians  of  this  State. 

Some  histories  have  been  written  by  white  men  of  events 
since  the  Ottawa  and  Chippewa  Indians  came  in  contact  with 
i white  people  in  this  part  of  the  country,  but  here  is  given  the 
history  of  this  race  of  Indians  before  that  time.  This  account 
of  the  Ottawa  and  Chippewa  Indians  is  of  as  much  interest  to 
every  inquirer  into  the  histories  of  nations,  as  that  of  any  other 
people:  and  all  philanthropic  people,  and  those  who  are  endeav- 
oring to  enlighten  and  Christianize  the  Indians,  will  feel  deeply 
interested  in  becoming  acquainted  with  the  past  history  as  well 
as  the  present  condition  of  these  once  numerous  and  warlike 
people. 

There  are  now  but  comparatively  few  living  in  the  State  of 
Michigan,  trying  to  become  civilized  and  to  imitate  their  white 
neighbors  in  agricultural  industries  and  other  civilized  labors. 
The  greater  part  of  them  are  being  Christianized  and  are  mem- 
bers of  various  Christian  churches  of  the  country,  erecting 
houses  of  worship  with  their  own  hand  in  which  to  worship  the 


74 


INDIANS  OF  MICHIGAN. 


true  God  in  spirit  and  in  truth.  A few  of  them  are  becoming' 
native  preachers  and  expounders  of  the  Gospel. 

A treaty  was  concluded  in  the  city  of  Washington  in  the  year 
1836,  to  which  my  people — the  Ottawas  and  Chippewas — Were 
unwilling  parties,  but  they  were  compelled  to  sign  blindly  and 
ignorant  of  the  true  spirit  of  the  treaty  and  the  true  import  of 
some  of  its  conditions.  They  thought  when  signing  the  treaty 
that  they  were  securing  reservations  of  lands  in  different  local- 
ities as  permanent  homes  for  themselves  and  their  children  in 
the  future;  but  before  six  months  had  elapsed  from  the  time  of 
signing  this  treaty,  or  soon  after  it  had  been  put  in  pamphlet 
form  so  that  all  persons  could  read  it  and  know  its  terms,  they 
were  told  by  their  white  neighbors  that  their  reservations  of 
l^ind  would  expire  in  five  years,  instead  of  being  perpetual,  as 
they  believed.  At  the  end  of  this  time,  they  would  be  compell- 
ed to  leave  their  homes,  and  if  they  should  refuse  they  would 
be  driven  at  the  point  of  the  bayonet  into  a strange  land,  where, 
as  is  almost  always  the  case,  more  than  one-half  would  die  be- 
fore they  could  be  acclimated  to  the  country  to  which  they 
would  have  been  driven.  At  this  most  startling  intelligence 
more  than  half  of  my  people  fled  into  Canada;  fled  to  the  pro- 
tection of  the  British  government:  fled,  many  of  them,  even  be- 
fore receiving  a single  copper  of  the  promised  annuities;  fled  to 
a latitude  like  that  in  which  they  had  been  accustomed  to  live. 
The  balance  of  them  determined  to  remain  and  await  whatever 
the  consequences  might  be,  and  receive  the  annuities  which 
they  were  promised  for  twenty  years.  But  fortunately  their 
expulsion  from  the  State  was  suddenly  stayed,  in  the  years  1850 
and  ’51.  By  the  kindness  of  the  people  of  the  State  of  Michigan, 
they  were  adopted  as  citizens  and  made  equal  in  rights  with 
their  white  neighbors.  Their  voice  was  to  be  recognized  in  the 
ballot  box  in  every  election;  and  I thought,  this  is  what  ought 
to  be,  for  the  same  God  who  created  the  white  man  created  the 
red  man  of  the  forest,  and  therefore  they  are  equally  entitled 
to  the  benefits  of  civilization,  education  and  Christianity. 

At  that  time  I was  one  of  the  principal  ones  who  advocated 
this  cause,  for  I had  already  received  a partial  education,  and 
in  my  understanding  of  this  matter,  I thought  that  was  the  on- 
ly salvation  of  my  people  from  being  sent  off  to  the  west  of  the 
Mississippi.  In  laboring  for  this  object,  I suffered  very  great 
hardship  and  many  struggles,  but  was  at  last  successful. 

But  in  order  that  my  people  can  enjoy  every  privilege  of  civ- 
ilization, they  must  be  thoroughly  educated;  they  must  become 
acquainted  with  the  arts  and  sciences,  as  well  as  the  whiteman. 
Soon  as  the  Indian  youths  receive  an  education,  they  should  be 
allowed  to  have  some  employment  among  the  whites,  in  order 
to  encourage  them  in  the  pursuits  of  civilization  and  to  exercise 
their  ability  according  to  the  means  and  extent  of  their  educa- 
tion, instead  of  being  a class  of  persons  continually  persecuted 
and  cheated  and  robbed  of  their  little  possessions,  in  every  way 
and  manner  by  speculators  of  this  country.  They  should  have 
been  educated  amongst  the  civilized  communities  in  order  to 


THE  OTTAWA  AND  CHIPPEWA.  75 

leara  the  manners  and  customs  of  the  white  people.  If  this 
method  could  have  been  pursued  in  the  first  instance,  the  abor- 
igines of  this  country  would  have  secured  all  the  advantages  of 
civilization,  education  and  Christianity.  This  was  my  plan  and 
my  proposition  at  the  council  of  Detroit,  in  the  treaty  of  1855, 
as  there  was  quite  a large  sum  of  money  set  apart  and  appro- 
priated by  the  Government  for  the  education  of  Indian  youth  of 
the  Ottawa  and  Chippewa  Indians  of  Michigan,  and  I made  the 
proposition  at  this  council  that  the  sum  for  that  purpose  be  re- 
tained in  the  hands  of  the  Government  solely  to  pay  for  the  ed- 
ucation of  those  Indian  youths  who  should  be  educated  in  a civ- 
ilized community,  instead  of  committing  this  sum  of  money  to 
the  Ottawas  and  Chippewa s.  If  my  plan  could  have  been  adopt- 
ed. even  as  late  as  42  years  ago,  we  should  have  had,  by  this 
time,  many  well-educated  Indians  in  this  State,  and  brobably 
some  good  farmers,  and  perhaps  some  noted  professors  of  scien- 
ces would  have  been  developed,  and  consequently  happiness, 
blessings  and  prosperity  would  have  been  everywhere  among 
the  aborigines  of  the  State  of  Michigan. 


CHAPTER  XIII. 

Original  Indian  Lament  by  the  Author. 

' 

Hark!  What  is  that  I hear 
So  mournfully  singing  in  my  ear 
Like  a death  song  of  warriors 
For  those  who  fell  by  their  brave  sires? 

Is  this  the  wail  sounding 
For  my  future  destinj"? 

Oh  my  destiny,  my  destiny!  How  my  heart  sinks  as  I behold 
my  inheritance  all  in  ruins  and  desolation!  Yes,  desolation; 
the  land  which  the  Great  Spirit  has  given  us  in  which  to  live, 
to  roam,  to  hunt  and  to  build  our  council  fires,  is  no  more  to  be- 
hold. Where  once  so  many  brave  Algonquins  and  the  daugh- 
ters of  the  forest  danced  with  joy,  danced  with  gratitude  to  the 
Great  Spirit  for  their  happy  homes!  Our  forests  are  gone  and 
our  game  is  destroyed.  Hills,  groves  and  dales  they  stripped. 
Once  clad  in  rich  mantle  of  verdure  and  blooming  on  every 
mountain  side,  and  there  the  shouts  of  freemen  rang.  Oh 
where  is  this  promised  land  in  which  the  Great  Spirit  had  con- 
descended to  place  his  red  children  as  their  perpetual  inherit- 
ance for  their  future  posterity  and  from  generation  to  genera- 
■ tion?  Ah,  the  pale-face  who  has  left  his  father’s  land,  far  be- 
yond the  ocean,  has  now  come  over  us  and  dispossessed  us  of 
our  heritage  with  such  cruel  deceit  and  force  of  arms.  Still  are 


76 


INDIANS  OF  MICHIGAN. 


they  rolling  on,  and  rolling  on,  like  a mighty  spray  from  the 
deep  ocean,  overwhelming  the  habitation  of  nature’s  children. 
Is  it  for  the  deeds  of  Pocahontas,  of  Massasoit,  of  Logan,  and 
hosts  of  others  who  have  met  and  welcomed  the  white  men  in 
their  frail  cabin  doors  when  they  were  few  in  numbers,  cold 
and  hungry?  Is  it  for  this  that  we  have  been  plundered,  and 
expelled  at  the  point  of  the  bayonet  from  the  hallowed  graves 
of  our  brothers  and  our  sires?  O,  my  father,  thou  hast  taught 
me  from  my  infancy  to  love  this  land  of  my  birth;  thou  hast 
even  taught  me  to  say  that  “it  is  the  gift  of  the  Great  Spirit,  ’ 
when  yet  my  beloved  mother  clasped  me  close  to  ler  peaceful 
breast  while  she  sang  of  the  warlike  deeds  of  the  great  Algon- 
quins.  O,  my  father,  our  happiest  days  are  o’er  and  gone  into 
lasting  oblivion  and  never  again  shall  we  enjoy  our  forest  home. 
The  eagle’s  eye  could  not  even  discover  where  once  thy  wigwam 
and  thy  peaceful  council  fires.  Ah,  once  it  was  the  happy  land 
and  all  the  charms  were  there  which  made  every  Indian  heart 
swell  with  thanks  to  the  Great  Spirit  for  their  happy  homes. 
Melodious  music  was  heard  in  every  grove,  sung  by  the  wild 
birds  of  the  forest,  who  mingled  their  notes  sweetly  with  the 
wild  chant  of  my  beloved  sisters  at  eve.  They  sang  the  song 
of  lullaby  to  the  pawpose  of  the  red  man  whilst  swinging  in  the 
cradle  from  the  shady  trees,  wafted  gracefully  to  and  fro  by 
restless  wind.  The  beautiful  old  basswood  tree  bending  so 
gracefully  stood  there,  and  the  brown  thrush  sang  with  her 
musical  voice.  That  tree  was  planted  there  by  the  Great  Spirit 
for  me  to  sport  under  when  I could  scarcely  bend  my  little  bow. 
Ah,  I watched  that  tree  from  childhood  to  manhood,  and  it 
was  the  dearest  spot  to  me  in  this  wide  world.  Many  happy 
youthful  days  have  I spent  under  this  beautiful  shady  tree. 
But  alas,  alas,  the  white  man,s  axe  has  been  there!  The  tree 
that  my  good  Spirit  had  planted  for  me,  where  once  the  pretty 
brown  thrush  daily  sat  with  her  musical  voice,  is  cut  down  by 
the  ruthless  hand  of  the  white  man.  'Tis  gonei  gone  forever 
and  mingled  with  the  dust,  Oh,  my  happy  little  bird,  thy  warb- 
ling songs  have  ceased,  and  thy  voice  shall  never  again  be 
heard  on  that  beautiful  shady  tree.  My  charming  bird,  how  oft 
thou  hast  aroused  me  from  my  slumber  at  early  morn  with  thy 
melodious  song.  Ah,  could  we  but  once  more  return  to  our  for- 
est glade  and  tread  as  formerly  upon  the  soil  with  proud  and 
happy  heart!  On  the  hills  with  bended  bow,  while  nature’s 
flowers  bloomed  all  around  the  habitation  of  nature’s  child,  our 
brothers  once  abounded,  free  as  the  mountain  air,  and  their 
glad  shouts  resounded  from  vale  to  vale  as  they  chased  o’er  the 
hills  the  mountain  roe  and  followed  in  the  otter’s  track.  Oh 
return,  return!  Ah,  never  again  shall  this  time  return.  It  is 
gone,  and  gone  forever  like  a spirit  passed.  The  red  man  will 
never  live  happy  nor  die  happy  here  any  more.  ’Tis  passed,  ’tis 
done.  The  bow  and  quiver  with  which  I have  shot  many  thous- 
ands of  game  is  useless  to  me  now,  for  the  game  is  destroyed. 
When  the  white  man  took  every  foot  of  my  inheritance,  he 
thought  to  him  I should  be  a slave.  Ah,  never,  never!  I would 


THB  OTTAWA  AND  CHIPPEWA. 


77 


sooner  plunge  the  dagger  into  my  beating  heart,  and  follow  in 
the  footsteps  of  m3’  forefathers,  than  be  slave  to  the  white 
man.  ~ McKa-te-be-nessy. 


CHAPTER  XIV. 

Th.e  Twenty-one  Precepts  or  Moral  Commandments  of  the  Ottawa  and  Chippewa 
Indians,  by  Which  They  Were  Governed  in  Their  Primitive  State.  Before 
They  Came  in  Contact  With  White  Races  In  Their  Country— The  Ten  Com- 
mandments, The  Creed,  and  The  Lord's  Prayer  in  the  Ottawa  Language  as 
Translated  by  the  Author. 

1st.  Thou  shalt  fear  the  Great  Creator,  who  is  the  overruler 
of  all  things. 

2nd.  Thou  shalt  not  commit  an}7  crime,  either  by7  night  or  by 
day,  or  in  a covered  place:  for  the  Great  Spirit  is  looking  upon 
thee  alway’8,  and  thy7  crime  shall  be  manifested  in  time,  thou 
knowest  not  when,  which  shall  be  to  thy  disgrace  and  shame. 

3rd.  Look  up  to  the  skies  often,  by  day7  and  by7  night,  and  see 
the  sun,  moon  and  stars  which  shineth  in  the  firmament,  and 
think  that  the  Great  Spirit  is  looking  upon  thee  continually. 

4th.  Thou  shalt  not  mimic  or  mock  the  thunders  of  the 
cloud,  for  they  were  specially  created  to  water  the  earth  and  to 
keep  down  all  the  evil  monsters  that  are  under  the  earth,  which 
would  eat  up  and  devour  the  inhabitants  of  the  earth  if  they 
were  set  at  liberty7. 

oth.  Thou  shalt  not  mimic  or  mock  any  mountains  or  rivers, 
or  any  prominent  formation  of  the  earth,  for  it  is  the  habitation 
of  some  deity7  or  spirit  of  the  earth,  and  thy  life  shall  be  contin- 
ually7 in  hazard  if  thou  shouldst  provoke  ths  anger  of  these 
deities. 

6th.  Honor  thy  father  and  thy  mother,  that  thy  days  may  be 
long  upon  the  land. 

7th.  Honor  the  gray-head  persons,  that  thy  head  may  also 
be  like  unto  theirs. 

8th.  Thou  shalt  not  mimic  or  ridicule  the  cripple,  the  lame, 
or  deformed,  for  thou  shall  be  crippled  thyself  like  unto  them 
if  thou  shouldst  provoke  the  Great  Spirit. 

9th.  Hold  thy  peace,  and  answer  not  back,  when  thy  father 
or  thy  mother  or  any  aged  person  should  chastise  thee  for  thy 
wrong. 

10th.  Thou  shalt  never  tell  a falsehood  to  thy  parents,  nor  to 
thy  neighbors,  but  be  always  upright  in  thy  words  and  in  thy 
dealings  with  thy  neighbors. 

11th.  Thou  shalt  not  steal  anything  from  thy  neighbor,  nor 
covet  anything  that  is  his. 

12th.  Thou  shalt  always  feed  the  hungry  and  the  stranger. 


INDIANS  OP  MICHIGAN. 


13th.  Thou  shalt  keep  away  from  licentiousness  and  all  other 
lascivious  habits,  nor  utter  indecent  language  before  thy  neigh- 
bor and  the  stranger. 

14th.  Thou  shalt  not  commit  murder  while  thou  art  in  dis- 
pute with  thy  neighbor,  unless  it  be  whilst  on  the  warpath. 

loth.  Thou  shalt  chastise  thy  children  with  the  rod  whilst 
they  are  in  thy  power. 

lBth.  Thou  shalt  disfigure  thy  face  with  charcoals,  and  fast 
at  least  ten  days  or  more  of  each  year,  whilst  thou  art  yet 
young,  or  before  thou  reachest  twenty,  that  thou  mayest  dream 
of  thy  future  destiny. 

17th.  Thou  shalt  immerse  thy  body  into  the  lake  or  river  at 
least  ten  days  in  succession  in  the  early  part  of  the  spring  of 
the  year, that  thy  body  may  be  strong  and  swift  of  foot  to  chase 
the  game  and  on  the  warpath. 

18th.  At  certain  times  with  thy  wife  or  thy  daughters,  thou 
shalt  clean  out  thy  fireplaces  and  make  thyself  a new  fire  with 
thy  fire-sticks  for  the  sake  of  thyself  and  for  the  sake  of  th}r 
childrens’  health. 

19th.  Thou  shalt  not  not  eat  with  thy  wife  and  daughters  at 
such  time,  of  food  cooked  on  a new  fire,  but  they  shall  be  pro- 
vided with  a separate  kettle  and  cook  their  victuals  therein 
with  an  old  fire  and  out  of  their  wigwam,  until  the  time  is  pass- 
ed, then  thou  shalt  eat  with  them.* 

20th.  Thou  shalt  not  be  lazy,  nor  be  a vagabond  of  the  eartk, 
to  be  hated  by  all  men. 

21st.  Thou  shalt  be  brave,  and  not  fear  any  death. 

If  thou  sljpuldst  observe  all  these  commandments,  w^en  thou 
diest  thy  spirit  shall  go  straightway  to  that  happy  land  where 
all  the  good  spirits  are,  and  shall  there  continually  dance  with 
the  beating  of  the  drum  of  Tchi-baw-yaw-booz,  the  head  spirit 
in  the  spirit  land.  But  if  thou  shouldst  not  observe  them,  thy 
spirit  shall  be  a vagabond  of  the  earth  always,  and  go  hungry, 
and  will  never  be  able  to  find  this  road,  “Tchi-bay-kon,”  in 
which  all  the  good  spirits  travel. 


THE  TEN  COMMANDMENTS 

1st.  Pay-zhi-go  ki-zhe-maw-n.to  mi-so-de  kay-go  kaw-gi- 
zhi-tod;  ki-gaw-pay-zhi-go-gwaw-nawdji-aw  ani-go-ko-day-a- 
yon  ki-gaw-pay-zhi-go-saw-giaw. 

2d.  Kaw-wi  aw-nish  Ki-zhe-maw-nito  ki-gaw-wa-wi-nassi. 

3d.  Au-n  we-bi-wi-ni-gi-zhi-got  bi-gaw-kwaw-nawdji-ton. 

4th.  Kouss  kaie  ki-gaw-she  ki-gaw-mi-naw-teni-mawg  ki- 
nwezh-tchi-wi-pi-maw-deze-j'jan  aw-zhon-daw  aw-king. 

5 th.  Ke-go  au-wi-yaw  mi-saw-wa-ni-maw-gay. 
nau-nawe  i-nau-di-si-kay. 
ki-mou-di-kay. 

kaie  ki-naw-wish-ki-kay  tchi-baw-taw-maw-di- 


Ke-go 

Ke-go 

Ke-go 


6ih. 

7th. 

8th. 

baw  au-wi-ya. 

9th.  Ke-go  mis-sau-wi-naw-mau-wi-ye-gay 
si  o-wi-di-gay-maw-gaw-non. 


ki-dji-pi-maw-di- 


THE  OTTAWA  AND  CHIPPEWA.  79 

10th.  Ke-go  kaie  au-wi-yaw  mis-saw-wendaw-  mau-wi-ye- 
ffay  ke-go  andaw-nidji. 

THE  CREED. 

Nin  da-bwe-taw-  waw  Pe-zhe-go-maw-nito  we-ossi-mind, 
mi-zo-day  ke-go  nay-taw-wi-tod  wau-kwee  aw-ki-kaie.  Nin 
day-bwe-taw-wi-mon  kaie  ogwisson  paw-ve-zhi-go-nidjin  Je- 
sus Krist  te-bay-ni-mi-nong.  We-ni-zhe-shi-nidjin  maw-niton 
o-gi-aw-nishi-naw-bay-wi-igoun,  Mari-yon  kaw-gaw-go  wi- 
nidjin  ogi-ni-gi-igoun.  Ki-go-daw-gi-to  me-gwaw  o-gi-maw- 
wit  Ponce  Pila-tawn.  ki-baw-daw-kaw-ko-wou  tchi-baw-yaw- 
ti-gong,  ki-ni-bo  ki-naw-gwo-wau  kaie  au-naw-maw-  kaw- 
mig  ki-i-zhaw,  waw-ni-so-kizhg-nig  ki-au-bi-tchi-baw.  Waw- 
kwing  ki-izhaw,  naw-maw-daw-bi  o-da3r-baw-ni-ni-kaw-ning 
ki-zihe-maw-niton  way-osse  mi-midjin  mi-zo-day  ke-go  nay- 
tau- wi-to-mdjin  mi-dawsh  waw-di-bi  ke-bi-ondji-bawd,  tchi- 
bi-ti-baw-ko-nod  pay-maw-di-zi-nidjin,  nay-bo-nidjin  kaie. 
Nin  day-bwe-taw-waw  Way-ni-zhi-shid-maw-nito,  nin  day- 
bwe-tawn  kitchi-iwo  kaw-to.lic  au-naw-mi-a-wi-gaw-mig, 
kay-tchi-two-wendaw-go-zi-djig  o-wi-do-ko-daw-di-wi-ni-wau 
paw-taw-do-wini  kawssi-au-maw-gay.win  aw-bidji-bawin  ezhi- 
owi-yossing  kaw-giye-pi-maw-di-si-win.  Aw-pe-inge,  or  Amen. 

THE  LORD’S  PRAYER. 

Nossinaw  wau-kwing  e-bi-yon  au-pe-gwish  ki-tchi-twaw- 
wend-aming  ki-daw-no-zo-win,  au-pe-gish  pi-daw-gwi-shi-no- 
maw-gok  ki-do-gimaw-o-win,  eni-daw-mon  au-pe-gish  izhi- 
wa-bawk,  ti-bish-ko  wau-kwining  migo  kaie  au-king.  Me- 
zhi-shi-nong  nongo  au-gi-zhi-gawk  nin  baw-kwe-zhi-gaw-ni- 
mi-naw  menik  e-you-yong  en-daw-so  ki-zhi-gok.  Po-ni-gi- 
tay-taw-wi-shi-nong  kaie  kaw-nish  ki-i-nangi  ti-bish-kou 
ezhi-poni-gi-day-taw-wou-gi-dwaw  kaw-nishki-i-jm-mindjig, 
ke-go  kaie  izhi-wi-zhe-shi-kong-gay  kaw-gwe-ti-bandji- 
gay-wi-ning.  au-tchi-tchaw-yi-ing  dansb  etaw  ini-naw- 
maw-wi-shi-nong  maw-tchaw-yi-e-wish.  Kin  maw-ki-daw- 
yon  o-gi-maw-owin,  mawsh-kaw-wi-si-win  kaie  pi-shi- 
gain-daw-go-si-win,  kaw-ge-gav-kaw-mig  au-pi-nay  dash 
kai-e-go  kaw-gi-nig.  Amen. 

GRAMMAR  OF  THE  OTTAWA  AND  CHIPPEWA  LAN- 
GUAGE. 

The  grammar  of  any  language  is  the  art  of  speaking  with 
propriety  in  that  language.  My  object  is  simply  to  show  the 
formation  of  words  in  the  Indian  language,  and  to  do  this  I 
have  adopted  both  the  French  and  English  vowel  sounds. 

1.  The  vowel  “a,”  in  French,  always  has  the  broad  sound  in 
Indian;  as  all,  tall,  fall.  Thus,  aki,  earth;  akik,  kettle;  asin, 
stone;  etc. 

2.  The  Indian  “e”  has  the  French  sound,  which  is  the  English 
“a;”  as  prey,  they,  ape,  tape.  Thus,  eniwek,  considerable;  we- 


80 


INDIANS  OP  MICHIGAN. 


gonesh,  what;  weney,  who;  eta,  only;  etc. 

3.  “I.”  in  Indian,  always  takes  the  short  English  sound;  as 
in,  ill,  sin,  incur.  Thus,  kin,  you;  win.  he  or  she;  nin,  I:  etc. 

4.  When  the  vowel  “a”  joins  with  the  consonants  “w,”  “u”  or 
“h,”  it  takes  the  sound  of  “a”  m aught,  caught.  Thus,  auzhon- 
da,  here;  aw-sham,  feed  him;  kaw-wika,  never;  au-sema,  tobac- 
co; etc. 

5.  When  “ie”  or  “ia”  make  a syllable,  they  are  pronounced 
“ye”  or  “ya.”  as  neiesh  (neyesh),  both:  neiab  (neyab),  back  again 
The  two  ways  of  spelling  have  equal  sound  and  equal  meaning, 

6.  The  vowel  “u"  never  stands  alone,  but  always  joins  with 
“a”  or  “o:”  as  atoun  auzhouda,  put  it  here;  pagituaun,  let  it  go: 
odoun.  mouth;  etc. 

7.  The  vowel  “o”  never  varies  in  sound  when  it  stands  at  the 
beginning  of  the  syllable. 

8.  The  letter  “g”  always  takes  the  hard  sound. 

9.  The  letter  “c”  is  seldom  used  except  in  the  combination 
“tch:”  as  tchiman.  boat;  mitchi,  my  friend;  tchagite.  it  burned. 

10.  The  letter  “k”  is  generally  used  in  preference  to  “q”  al- 
so has  the  same  sound  when  combined  with  any  of  the  vowels; 
as  akwe  or  aquay,  woman:  kwaiak  or  quayak,  true  or  straight, 

Indian  grammar  is  divided  into  six  parts,  viz:  nouns,  pronouns, 
adjectives,  connectives,  verbs  and  adverbs.  Nouns  or  names 
are  divided  into  three  classes,  namely:  animate,  inanimate  and 
diminutive.  Animate  nouns  are  those  which  signify  living  ob- 
jects: as  persons,  animals  and  sometimes  plants,  particularly 
trees,  when  standing.  Inanimate  nouns  signify  objects  having 
no  life. 

When  an  animate  or  inanimate  noun  becomes  the  object  of 
a verb,  particularly  in  the  passive  voice,  the  verb  is  effected  in 
its  termination  throughout  all  the  moods  and  tenses;  as,  I see 
some  one,  nin  wabama;  I see  something,  ninwabandan.  Conse- 
quently, verbs  are  incorporated  with  objects  with  which  they 
stand."  Thus,  the  verb  “wab”  in  the  passive  voice,  the  transla- 
tion reading,  “What  do  you  see?  A cow.” 

Singular.  Plural. 

1st  person,  Nin  wabama.  1st  person,  Ni  wabama-na. 

2nd  “ Ki  wabama.  2nd  “ Ki  wabama-wa. 

3rd  “ O wabaman.  3rd  “ O wabama-wan. 

With  an  inanimate  noun,  “What  do  you  see?  A stone.” 

Singular.  Plural. 

1st  person,  Nin  wobadan.  1st  person,  Ni  wabanda-na. 

2nd  “ Ki  wobadan  2nd  “ Ki  wobanda  na  wa. 

3rd  “ O wobandan.  3rd  “ O wobanda  na  wa. 

Again,  the  verb  “strike”  with  an  animate  object;  as  “I  strike 
the  pig.” 


Singular. 

1st  person,  Nin  wepo-tawa. 
2nd  “ Ki  wepo-tawa. 

3rd  “ O wepo-tawan. 


The  same  noun  with  an  inanimate  object. 


Plural. 

1st  person,  Ni  wepo-tawa-na. 
2nd  “ Ki  wepo-tawa-wa 

3rd  “ O wepo-tawa-wan 


THE  OTTAWA  AND  CHIPPEWA. 


81 


Singular.  Plural. 

1st  person.  Niu  wepo-tan.  1st  person,  Ni  wepo-tana. 

2nd  “ Ki  wepo-tan  2nd  “ Ki  wepo-tana-wa. 

3rd  “ O wepo- tana.  3rd  “ O wepo-tana-wa. 

Diminutive  nouns  are  used  to  denote  any  less  important,  min- 

or or  small  object,  whether  animate  or  inanimate.  Therefore, 
in  using  diminutives  the  -words  “little”  and  “small-’  are  dis- 
pensed with.  These  are  formed  by  the  terminations  “ens.’ 
“ons."’  “ns,-’  “nes,"  and  sometimes  “s.”  Thus,  wikwet,  the  bay', 
wikwetons.  little  bay:  mitig,  stick:  mi'tigons,  small  stick:  nibish. 
pond:  nibishens.  small  pond.  Nearly  every  common  noun  has 
become  diminutive  by  adding  one  the  above  suffixes. 

The  plural  of  animate  nouns  are  usually  formed  by  adding 
the  syllables  "3’og,"  “og.”  "ag”  or  “eg.”  There  are  vem^  few 
exceptions.  Following  are  a few  common  nouns  with  plurals: 


Sing. 

Ki-goun. 

Pi-nay, 

Waw-gosh. 

Pi-zhi  kie. 
Pi-zhi-kins,  (dim.), 
An-ni-moush, 
An-ni-mouns,  (dim.), 


Plur. 
Ki-goun-3'ag, 
Pi-na3T-wog, 
Waw-gosh-og, 
Pi-zhi-kie-wog, 
Pi-zhi-kins-og. 
An-ni-moush-og, 
An-ni-mouns-og, 


Eng. 
Fish. 

Partridge. 

Fox. 

Cattle. 

Calf. 

Dog. 

Pupp3% 


an, 


Eng. 

Hat. 

House. 

Shoe. 

Box. 

Small  box. 
Boat. 

Small  boat. 


The  plural  of  inanimate  nouns  usuall3'  terminate  in 
“en,"  "on-'  or  “n;”  for  example: 

Sing.  Plur. 

Wi-ok-won,  Wi-ok-won-an, 

Wig-worn,  Wig-wom-an, 

Mo-ke-sin,  Mo-ke-sin-an, 

Maw-kok.  Maw-kok-on, 

Maw-kok-ons,  (dim.),  Maw-kok-on-son, 

Tchi-mawn,  Tchi-mawn-an, 

Tchi-maw-nes,  (dim.),  Tchi-maw-nes-on, 

Nouns  have  three  cases,  nominative,  locative  and  objective, 
The  locative  case  denotes  the  relation  usuall3’  expressed  in 
English  b3'  the  use  of  the  preposition,  or  by  the  genetive.  dative 
and  ablative  in  Latin.  Thus, 

Nom,  Aw-kik.  Kettle. 

Loc.  Aw-kik-ong,  In  the  kettle. 

“ E-naw-bin  aw-kik-ong,  Do  look  in  the  kettle. 

This  relation  can  be  expressed  by  the  word  “pin-je;”  as.  e- 
naw-bin  pin-je  aw-kik,  do  look  in  the  kettle;  but  this  form  is 
seldom  used.  Tt  is  employed  only  for  great  emphasis  or  form. 

The  locative  termination  is  “ong,”  “eng”  or  “ing.” 

The  objective  case  is  like  the  nominative  when  the  subject  is 
in  the  1st  or  2nd  person,  but  when  the  subject  is  in  the  3rd  per- 
son the  object  takes  the  termination  “won.” 

Example  of  locative  and  objective  cases:  Chicago  is  derived 
from  she-gog-ong,  the  locative  case  of  the  Ottawa  word  she-gog, 
meaning  skunk:  nominative,  she-gog;  locative,  she-gog-ong;  ob- 
jective. she-gog  or  she-gog-won.  The  last  case  is  used  when  the 
third  person  is  acting. 


INDIANS  OP  MICHIGAN, 


Locative  case — 

Shi-gog-ong  ni-de-zhaw, 
Shi-gog-ong  ni-do-je-baw, 
She-gog-ong  i-zhawn, 
Objective  case — 

1st  p. — Shi-gog  ni-ne-saw, 
2d  p. — Shi-gog  ki-ne-saw, 


I am  going  to  Chicago, 
I come  from  Chicago. 
Go  to  Chicago. 

I kill  the  skunk. 

You  kill  the  skunk. 


3d  p. — Shi-gog-won  o-ni-sawn,  He  kills  the  skunk. 

All  locative  cases,  prepositions,  such  as  to,  our,  in,  from  or 
for,  are  therefore  understood  from  all  nouns  ending  in  “ong,” 
“ing,”  or  “nang;”  as,  an-aka-ning,  on  the  mat;  etc. 

Gender  is  distinguished  by  the  word  “quay,”  either  prefixed 
or  added  to  nouns,  to  indicate  the  feminine. 

Aw-ni-ni,  pi.  wog;  Man.  Aw-quay,  pi.  wog;  Woman. 

Aw-nish-naw-bay;  Indian  man  Aw-nish-naw-bay-quay;  I.  woman. 
Osh-kee-naw-way;  Young  man.  Osh-kee-ni-gi-qilay;  Y.  woman. 
Qui-wi-zayns,  pi.  og;  Bojc  Quay-zayns,  pi.  og;  Girl. 
Aw-yaw-bay  pi-zhi-kee;  Bull.  Quay-pi-zhi-kee;  Cow. 

Proper  names  always  form  the  feminine  by  adding  “quay,” 
Ci-naw-day;  Irishman.  Ci-naw-day-quay;  Irishwoman; 

Some  genders  are  irregular. 

Aw-ki-wa-zee;  Old  man.  Mi-di-mo-ya;  Old  woman. 

Aw-bi-non-tchi,  an  infant,  has  no  distinction  of  vender. 
Os-see-maw,  pi.  g;  Father.  O-gaw-shi-maw,  pl.g;  Mother. 
We-kaw-ne-see-maw;  Brother.  O-mi-say-i-maw;  Sister 
0-mi-shiw-mes-si-maw;Gr.father.O-ki-mes-ei-maw;Grandmother, 
O-mi-shiw-nay-i-maw;  Uncle'  O-nou-shay-i-maw;  Aunt. 
Wi-taw-wis-see-maw;  Wi-ni-mo-sha3'-i-maw; 

Male  cousin.  Female  cousin. 

Diminutive  nouns  take  the  same  modifications  as  the  nouns 
from  which  they  are  derived. 

Verbs  and  adjectives  are  modified  to  agree  with  the  animate 
or  inanimate  nouns  to  which  they  belong,  as  will  be  illustrate 
hereafter. 

PRONOUNS. 


Personal  pronouns  have  no  distinction  of  gender  in  the  third 
person  singular.  A pecuUarity  of  this  language  is  the  two 
forms  for  the  first  person  plural.  These  two  forms  for  pronouns, 
and  for  verbs  in  all  moods  and  tenses,  are  like  each  other  ex- 
cept in  the  first  syllable.  In  one  form  the  first  syllable  is  al- 
ways “Ki,”  and  in  the  other  “Ni,”  The  form  commencing  with 
Ki  is  used  only  when  speaking  to  one  person,  and  that  com- 
mencing with  Ni,  which  might  be  called  the  multiple  form,  is 
used  whenever  more  than  one  person  is  addressed,  even  though 
no  word  may  appear  in  the  sentence  indicating  how  many. 
This  is  an  idiosyncracy  which  perhaps  would  never  have  been 
developed,  certainly  would  not  be  perpetuated,  in  any  except 
an  unwritten  language.  It  is  of  no  effect  except  in  a language 
always  colloquial.  The  multiple  form  will  be  given  in  this 
grammar  as  the  first  person  plural,  and,  whether  indicated  or 
not,  the  other  may  be  understood  as  being  the  same  with  the 


THE  OTTAWA  AND  CHIPPEWA. 


83 


change  of  the  first  syllable  from  Ni  to  Ki. 

PERSONAL  PRONOUNS. 

PI. 

I. 


bmg. 

1st  p. — Neen  or  nin, 


2d  p. — Keen  or  kin, 
3d  p. — Ween  or  win, 


( Ni-naw-wind,  (mult.) 
\ Ki-naw-wind, 
Ki-naw-waw, 
Wi-naw-waw, 


We. 

We. 

You. 

They. 


Thou  or  you, 

He  or  she, 

When  these  personal  pronouns  are  connected  with  other  words 
or  when  they  become  subjects  or  objects  of  verbs,  the  first  sylla- 
ble only  is  used  or  pronounced.  In  the  third  person  of  verbs  the 
pronoun  is  entirely  omitted. 

Sing.  PI. 

Ni-wob,  I see,  Ni-wob-me,  we  see. 

Ki-wob,  You  see,  Ki-wob-em,  You  see. 

wo-be,  He  or  she  sees,  wo-bi-wog,  They  see. 

The  whole  pronoun  is  sometimes  used  when  the  emphatic  or 
intensive  form  is  desired,  as, 

Sing. — Neen-ni-wob,  I myself  see. 

Keen-ki  wob,  You  yourself  see. 

ween  wo-bi,  He  himself,  or  she  herself  sees. 

PI. — Ni-naw-wind  ni-wob-me,  we  ourselves  see. 

Ki-naw-waw  ki-wob-em,  You  yourself  see. 

Wi-naw-waw  wo-bi-wog,  They  themselves  see. 

POSSESSIVE  PRONOUNS. 


Ni-daw-yo-im,  Mine;  Ni-daw-yo-em-i-naw,  Ours. 

Ki-daw-yo-im,  Thine.  Ki-daw-yo-em-i-waw,  Yours. 

O-daw-yo-im,  His  or  hers,  O-daw-yo-em-i-waw,  Theirs. 

Emphatic  form — nin  ne-daw-yo-em,  etc.,  throughout  all  the 
different  persons,  when  these  possessive  pronouns  are  used 
with  nouns,  nearly  all  the  syllables  are  omitted,  except  the 
first,  which  is  added  to  the  noun  in  the  plural;  as — 

Sing.  PI. 

Ni  we-ok-won,  My  hat  Ni  we-ok-won-i-naw,  Our  hat. 

Ki  we-ok-won,  Your  hat,  Ki  we-ok-won-i-waw,  Your  hat. 

O wi-ok-won,  His  hat,  O wi-ok-won-i-waw,  Their  hat. 

The  emphatic  form,  ‘‘my  own  hat,”  is  made  by  prefixing  the 
personal  pronouns,  as — 

Sing.  PL 

Neen  ni  we-ok-won,  Ni-naw-wind  ni  we-ok-won-i-naw. 

Keen  ki  we  ok  won,  Ki  naw  waw  ki  we  ok  won  i waw, 

Ween  o wi  ok  won,  Wi  naw  waw  o wi  ok  wod  i waw. 


THE  IMPERSONAL  PRONOUN, 

The  impersonal  pronoun  “maw-got,”  plural  “maw-got-on,” 
may  be  represented  by  the  English  impersonal  or  neuter  pro- 
noun it,  but  it  has  a wider  significance.  The  inanimate  subject 
of  a verb  is  also  represented  by  maw-got  or  maw-got  on.  We 
po  tchi  ga  maw  got,  or  we  po  tchin  ga  sa  maw  got,  it  strikes; 
plural,  we  po  tchi  ga  maw  got  on,  or  we  po  tchin  ga  sa  maw  got 
on,  they  strike. 


84 


INDIANS  OF  MICHIGAN. 


Au  nish,  interrogative  pronoun  what;  i we,  relative  pronoun 
that. 

ADJECTIVES. 

Adjectives  take  two  forms,  to  agree  with  the  animate  or  in- 
animate nouns  to  which  they  belong. 

Comparison  of  adjectives  is  made  by  other  words;  O ni  zhe  sbi 
good:  maw  maw  wi  (or  ni  ga  ne)  o ni  zhi,  better;  au  pe  tchi  o ni 
zhe  she  (or  shin),  best.  A fourth  degree  is  sometimes  used:maw 
mo  we  o ni  zhe  shi  (or  shin),  very  best. 

The  words,  mi-no  and  maw-tchi,  do  not  change  when  used 
with  other  words,  and  they  are  the  most  common  adjectives  in 
the  Ottawa  and  Chippewa  languages;  they  are  used  as  adverbs, 
as  well  as  adjectives. 

Mi  no  is  equivalent  to  good,  right  and  well;  and  mau  tchi  is 
equivalent  to  bad,  wicked,  evil;  as  mi  no  au  ni  ni,  good  man: 
mi  no  au  quay,  good  woman:  mi-no  au-no-ky,  he  works  well  or 
doing  good  business;  me-no  au-yaw,  he  is  getting  well,  or  conva- 
lescent from  sickness;  mi-no  waw-gaw-quat,  good  ax;  mi-no  ki- 
zhi  gut.  good  day  or  pleasant  weather:  mi-no  au  no-kaw-tchi- 
gon,  good  goods  or  nice  goods;  mi  no  maw  tchaw  maw  got,  it 
goes  well.  etc. 

The  word  mau-tchi  is  equally  useful;  as,  mau-tchi  au-ni-ni, 
bad  man:  mau  tchi  au  quay,  bad  woman;  mau  tchi  mau  ne  to, 
evil  spirit,  or  the  devil:  mau  tchi  wau  gaw  quat,  bad  ax;  mau 
tchi  kizhi  gut.  bad  day  or  rough  weather;  mau  tchi  wig  warn, 
bad  house  or  wicked  house;  mau  tchi  au  no  ki  win,  bad  business. 

Another  adjective  equally  comprehensive  is  Kwaw-notch: 
kwaw  notch  au  ni  ni.  well  behaved  man;  kwaw  notch  au  quay, 
pretty  women:  kwaw  notch  au  nau  ki  win,  good  business;  kwaw 
notchi  won,  pretty  or  nice  (inanimate);  kwaw  notchi  wi.  pretty, 
(animate);  au  pe  tchi  kwaw  notchi  wi  au  quay,  very  pretty  wo- 
man. 

The  following  illustrates  the  changes  of  form  in  adjectives 
animate  and  inanimate: 


Animate. 

Mi  no  e zhi  wa  be  sy, 

Ki  no  sy, 

Ki  zhi  we  sy. 

Mush  kaw  we  sy, 

Ki  zhi  kaw,  or  ki  shi  be  so 
Ko  si  gwan  nvq 
Maw  tchi  i zhi  wa  be  sy, 
Ma  tchaw  yaw  au  wish, 
Wi  saw  gi  sy, 

Wish  ko  bi  sy, 

Sou  gi  sy, 

Si  wi  sy 

Maw  kaw  te  wi  sy, 

Ozaw  wi  sy, 

Ozhaw  wash  ko  sy, 

Mis  ko  sy, 


Inanimate. 

Mi  no  e zhi  wa  bawt. 
Ki  nwa, 

Ki  zhi  waw, 

Mush  kaw  waw, 

, Ki  zhe  be  ta, 

Ko  si  gwan, 

Maw  tchi  i zhi  wa  bot, 
Ma  tchaw  yaw  i wish, 
Wi  saw  gun, 

Wish  ko  bun, 

Sou  gun, 

Si  won, 

Maw  kaw  te  way, 
Ozaw  waw, 

Ozhaw  wash  kwaw, 
Mis  kwa, 


Kind,  mild. 
Long,  tall. 
Hard. 

Strong,  tough. 
Swift,  fleet. 
Heavy. 

Bad  no  good. 

Wicked. 

Bitter. 

Sweet. 

Tough. 

Sour. 

Black. 

Yellow. 

Green. 

Red. 


THE  OTTAWA  AND  CHIPPEWA. 


85 


Wi  bin  go  sy,  We  bin  gwaw,  Blue. 

O-zawwon-so.  O-zaw  won-day,  Yellow  color. 

Maw-kaw-te  won-so,  Maw-kaw-te  won-d?y,  Black  color. 

Maw  kaw  te  au  ni  ni.  black  man.  Maw  kaw  te  mo  kok,  black  box. 
Mis-ko-  au  ni  ni.  red  man.  Mis-ko  wau  bo  yon,  red  blanket 

It  will  be  observed  that  the  last  one  or  two  syllables  of  the 
adjective  are  dropped  when  in  connection  with  a noun. 

VERBS. 


Ottawa  and  Chippewa  verbs  are  changed  in  their  conjuga- 
tions to  indicate. 

1.  Whether  their  subjects  are  animate  or  inanimate: 

2.  Whether  their  objects  are  animate  or  inanimate; 

3.  Whether  they  are  transitive  or  intransitive: 

4.  Whether  they  are  active,  passive  or  reflective: 

5.  Whether  the  expression  is  common  or  emphatic. 

Thej’  also  express  by  their  forms  all  of  the  distinctions  of 
mood  and  tense,  person  and  number,  found  in  the  English,  and 
form  their  participles,  and  are  changed  into  verbal  or  particip- 
ial nouns:  and  these  modifications  are  for  the  most  part  regu- 
lar in  forn. 

I.  Verbs  with  inanimate  subjects  correspond  to  English  im- 
personal or  neuter  verbs,  but  are  much  more  extensively  used. 
They  are  usually  formed  by  adding  the  impersonal  pronoun, 


‘•maw-got,”  it:  as, 

Animate  subject.  Inanimate  subject. 

Au-nou-kee,  he  works.  Au-nou-ki-maw-got,  it  works. 

Ki-au-nou-ki.  he  worked.  Ki-au-nou-ki-maw-got, it  worked. 

Au-nou-ke-wog,  they  work.  Au-nou-ke-maw-go-toun. things  work. 
Ivi-au-nou-ke-wog,‘‘ wrkd.  Ke-au-nou-ke-maw-go-toun,  “ worked. 

Standing  trees,  as  all  living  creatures  and  personified  things, 
a3e  regarded  as  animate 

II,  III.  The  distinctions  for  animate  and  inanimate  objects, 
and  for  transitive  and  intransitive,  are  illustrated  below; 
Singular,  I kill,  Thou  killest,  etc. 

Intransitive.  Transitive 

Pers.  Animate  object,  Inanimate  object, 

1 Ni-ne-taw-gay  Ni-ne-naw  Ni-ne-ton 

2 Ki-ne-taw-gay  Ki-ne-saw  Ki-ne-toun 

3 Ni-taw-gay  O-ne-sawn,  or  son  O-ne-toun 

Plural,  we  kill,  you  kill,  etc. 

1 Ni-ne-taw-gay-me  Ni-ne-saw-naw  Ni-ne-tou-naw 

2 Ki-ne-taw-gawm  Ki-ne-saw-waw  Ki-ne-tou-naw-waw 

3 Ni-taw-gay-wog  O-ni-saw-wawn  O-ni-tou-naw-waw 

Singular,  I see,  thou  seest,  etc. 

1 Niwob  Ni  wob  maw  Niwobdon 

2 Ki  wob  Ki  wob  maw  Ki  wob  don 

3 Wau  be  Owobmon,  or  mawn  O wob  don 

Plural,  we  see,  you  see,  etc. 

1 Niwob  me  Niwob  maw  naw  Niwob  daw  naw 

2 Kiwaubim  Kiwobmawwaw  Ki  wob  daw  naw  wan 

3 Wobi  wog  O wob  naw  won  O wob  daw  naw  wan. 


86 


INDIANS  OF  MICHIGAN. 


IV.  What  is  denominated  the  reflective  form  of  the  verb 
is  where  the  subject  and  the  object  are  the  same  person  oi 
thing1;  as.  in  English,  He  hates  himself.  The  passive  and  re- 
flective forms  are  illustrated  in  the  verb,  to  see,  thus: 

Passive.  Reflective. 

Ni  wob  me  go,  I am  seen  Ni  wob  dis,  I see  myself. 

Ki  wob  me  go,  thou  art  seen.  Ki  wob  dis,  thou  seest  thyself. 

Wob  maw,  he  is  seen.  Wo  baw  de  so,  he  sees  himself. 

Ni  wob  me  go  me,  we  are  seen.Ni  wob  de  so  me,  we  see  ourselves. 
Ki  wob  me  gom,  you  are  seen.  Ki  wob  de  som,  you  see  yourselves, 
Wob  maw  wag, they  are  seen.  Wob  de  so  wag, they  see  themslves. 

V.  The  emphatic  form  repeats  the  first  part  of  the  pronoun: 
as,  Ni-wob.  I see;  Nin-ni-wob.  I do  see  (literally,  I myself  see). 

Intransitive. 

Common  form,  I eat,  etc.  Emphatic  form,  I do  eat,  etc. 

1 Ni  we  sin  Ninniwesin 

2 Ki  we  sin  Kin  ki  we  sin 

3 Wisene  Winwiwesinni 

Transitive — Animate  Object. 

1 Ni  daw  mwaw  Nin  ni  daw  mwaw 

2 Ki  daw  mwaw  Kin  ki  daw  mwaw 

3 O daw  mwaw  Win  o daw  mwaw 

Transitive — Inanimate  Object. 

1 Ni  me  djin  Ninnimedjin 

2Kimedjin  Kin  ki  me  djin 

3 O me  djin  Win  o me  djin 

The  object  if  frequently  placed  before  the  verb — always  when 
in  answer  to  a question,  Thus,  the  answer  to  the  question, 
What  is  he  eating?  would  be,  Ki-goon-yan  o-daw  mwawn — Fish 
he  is  eating. 

Nouns  are  formed  from  verbs  by  adding  “win;”  as,  wob,  to  see, 
wob-win,  sight;  paw-pi,  to  laugh,  paw-pi-win,  laughter;  au-no-ki, 
to  work,  au-no-ki-win,  labor. 

Conjugation  of  the  Verb  To  Be. 

Indicative  Mood. 

Pers.  Sing.  Present  tense,  I am,  etc.  Plur. 

Pluperfect  Tense — I might  have  been,  etc. 

Note.— A verb  susceptible  of  both  the  transitive  and  intransitive  office,  and  of 
both  animate  and  inanimate  subjects,  as,  for  instance,  the  verb  To  Blow  may 
have  no  less  than  fifteen  forms  for  the  indicative  present  third  person  singular 
The  intransitive  may  be  both  animate  and  inanimate  as  to  subject,  and  the  fori 
mer  both  common  and  emphatic  ; the  transitive  would  have  the  same,  multiplied 
by  animate  and  inanimate  objects;  and  the  passive  and  reflective  would  each 
have  inanimate,  and  common  and  emphatic  animate— fifteen.  Double  these  for 
the  plural,  and  we  have  thirty  forms  ; and  that  multiplied  by  the  sixteen  tenses 
of  the  indicative,  potential  and  subjunctive  moods  gives  480  forms  of  third  person 
The  first  and  second  persons  have  the  same,  minus  the  inanimate  subject  or  20 
each  for  each  tense,  making  640  more,  or  1120  all  together  in  those  three  moods 
The  imperative  singular  and  plural,  and  the  infinitive  present  and  past,  and  the 
participles,  add  25.  Then  there  is  the  additional  form  for  the  first  person  plural 
treated  under  “Pronouns, ” running  through  all  the  sixteen  tenses,  common  and 
emphatic,  animate  and  inanimate  and  intransitive.  96  more— malting  the  astonish- 
ing number  of  1241  forms  of  a single  verb !— [Editor. 


THE  OTTAWA  AND  CHIPPEWA. 


1 Tchish  pin 

2 Tchish  pin 

3 Tchish  pin 


1 Komaw  au  yaw  yom  baw  Ko  maw  au  yaw  wong  ge  baw. 

2 Ko  maw  ke  au  yaw  yom  baw  Ko  maw  au  _yaw  ye  go  baw. 

3 Ko  maw  au  yaw  go  baw  nay  Komaw  au  yaw  wo  go  baw  nay. 

Subjunctive  Mood.— Present  Tense— If  I be,  etc. 

1 Tchish  pin  au  yaw  yaw  Tchish  pin  auyawwong 

2 Tchish  pin  au  yaw  yon  Tchish  pin  auyawyeg 

3 Tchish  pin  au  yawd"  Tchish  pin  au  yaw  wod 

Imperfect  Tense— If  I were,  etc. 

ki  au  yaw  yaw  Tchish  pin  ki  au  yaw  wong 

ki  au  yaw  yon  Tchish  pin  ki  au  yaw  yeg 

ki  au  yawd  Tchish  pin  ki  au  yaw  wod 

Perfect  Tense— If  I have  been,  etc. 

L Tchish  pin  auzhegaw  kiauyawyaw 

2 Tchish  pin  auzhegaw  kiauyawyon 

3 Tchish  pin  au zhe gwa  kiauyawd 

Tchish  pin  auzhigwa  kiawyawwog 
Tchish  pin  au  zhi  gwa  ki  au  yaw  yeg 
Tchish  pin  auzhigwa  ki  au  yaw  wod 
"The  syllable  “gwa”  is  often  omitted,  merely  saying,  “au  zhe.”] 
Pluperfect  Tense— If  I had  been,  etc. 

L Ni  daw  yaw  Ni  daw  yaw  mi 

Ki  daw  yaw  mi 
Aw  yaw  waug 
Imperfect  tense,  I was,  etc. 

Ni  gi  au  yaw  mi 
Ki  gi  au  j-awm 
Ki  au  yaw  wog 

Perfect  tense,  I have  been,  etc. 
ni  gi  au  yaw  Au  zhe  gwaw  ni  gi  au  yaw  mi 
Au  zhe  gwaw  ki  gi  au  yawm 
Au  zhe  gwaw  ki  au  yaw  wog 
Pluperfect  tense,  I have  been,  etc. 

Ni  gi  au  yaw  naw  baw  Ni  gi  au  mi  naw  baw 

Ki  gi  au  yaw  naw  baw  Ki  gi  au  mi  naw  baw 

Ko  au  yaw  baw  Ki  au  yaw  baw  nig 

Future  tense,  I shall  or  will  be.  etc, 

Nigawauyaw  Nigawauyawme 

Kigawauyaw  Kigawauyawm 

Taw  au  yaw  Taw  au  yaw  wag 

Potential  Mood. — Present  tense,  I may  or  Can  be.  etc. 

Ko  maw  ni  taw  au  yaw  Ko  maw  ni  taw  au  yaw  mi 

kitawauyaw  Komaw  ki  taw  au  yawm 

tauyaw  Komaw  tauauyowog 

Imperfect  tense,  I might  be,  etc. 
rigiauyaw  Komaw  nigiauyawmi 

ki  gi  au  yaw  Ko  maw  ki  gi  au  yom 

kiauyaw  Komaw  ki  au  yaw  wog 

Perfect  tense,  I may  have  been,  etc. 

Au  zhe  gwau  ni  tau  gi  au  yaw  Au  zhe  gwau  ni  tau  gi  au  yaw  mi 
Au  zhe  gwau  ki  tau  gi  au  yaw  Au  zhe  gwau  ki  tau  ge  au  yawm 
Au  zhe  gwau  taugiauyaw  Au  zhe  gwau  tau  giau  yaw  og 


12  Ki  daw  yaw 
3 Awj'aw 

1 Ni  gi  au  yaw 

2 Ki  gi  au  yaw 

3 Ki  au  yaw 

L Au  zhe  gwaw 
! Au  zhe  gwaw  ki  giau  yaw 
! Au  zhe  gwaw  ki  auyaw 


Ko  maw 
Ko  maw 

Ko  maw 
Ko  maw 
Ko  maw 


88 


INDIANS  OF  MICHIGAN. 


1 Au  zhe  ki  duyaw  yaw  baw  Au  zhe  ki.au  yaw  wong  o baw 

2 Au  zhe  ki  au  yaw  yawm  baw  Au  zhe  ki  auyaw  ye  go  baw 

3 Au  zhe  ki  auyaw  paw  Auzhe  ki  au  yaw  wau  paw 

Future  Tense— If  I shall  or  will  be,  etc. 

ITchishpin  wiauyawyaw  Tchish  pin  wi  auyaw  wong 

2 Tchish  pin  wianjTawyon  Tchish  pin  wiauyawyeg 

3 Tchish  pin  wiauyawd  Tchish  pin  wiauyawwod 

Imperative  Mood — Be  thou,  Do  you  be. 

2 Auyawm  - Auyawg 

Infinitive  Mood— To  be,  to  have  been. 

Present — Tchiauyong  Perfect — Auzhe  tchikiauyong 

Participles — Being,  Been,  Having  been, 
Auzhawyong  Tchigeauyong  Au  zhe  gwaw  tchi  gi  au  yong 
Synopsis  of  the  Verb  To  See. 

I see,  Niwob.  I saw,  Nigiwob. 

I have  seen,  au  zhe  gwaw  ni  gi  wob.  I had  s’n,  ni  gi  wob  naw  baw, 
I shall  see,  ni  gaw  wob.  I shall  have  seen,  au  zhe  ni  gi  wob 

I may  see,  komaw  nitawwab.  I might  see,  komaw  nigiwob. 

I may  have  seen,  au  zhe  gwaw  ni  taw  gi  wob. 

I might  have  seen,  komaw  wobyawm  baw. 

If  I see,  tchish  pin  wob  yon.  If  I saw,  tchish  pin  ki  wob  yon  baw. 
If  I have  seen,  tchish  pin  au  zhi  gwa  wob  yon. 

If  I had  seen,  tchish  pin  kiwob  yon  baw. 

If  I shall  see,  tchish  pin  wi  wob  yon. 

If  I shall  have  seen,  tchish  pin  wiwobyonbaw. 

See  thou,  wob  bin.  To  see,  tchi  wob  bing. 

To  have  seen,  tchi  gi  wob  bing.  Seeing,  au  wob  bing. 

Having  seen,  auzhegwaw  augiwobbing. 

Having  been  seen,  au  gi  wob  bing  e baw. 

I am  seen,  niwob  mi  wob.  I was  seen,  nigiwob  mi  go, 

I have  been  seen,  au  zhe  ni  gi  wob  mi  go. 

I had  been  seen,  ni  gi  wob  mi  go  naw  baw. 

I shall  be  seen  ni  gaw  wob  mi  go. 

I shall  have  been  seen,  shi  gwa  wi  wobmi  go  yon. 

ko  maw  wob  mi  go  yon. 
komaw  ki  wob  mi  go  yon. 
komaw  auzhe  ki  wob  mi  go  yon, 
komaw  auzhe  ki  wob  mi  go  yon  baw, 
tchish  pin  wob  im  i go  yon, 
tchish  pin  auzhe  ki  wobmi  go  yon. 
tchish  pin  ki  wob  mi  go  yon  baw. 
tchish  pin  wi  wob  mi  go  yon. 

If  I shall  have  been  seen,  tchish  pin  shi  gwa  wi  wob  mi  go  yon. 

I see  myself,  newaubawdis.  I saw  myself,  ne  ge  wau  baw  dis, 
I shall  see  myself,  ni  gaw  wau  baw  dis. 

I may  see  myself,  komaw  ni  daw  wob  dis. 

See  thyself,  wo  baw  di  son.  To  see  thyself,  tchi  wob  on  di  song. 

I hope  it  is  well  understood  that  every  verb,  transitive  or 
passive  voice  are  modified  when  the  object  is  animate  or  inani, 
mate  and  consequently  this  makes  it  a double  conjugation 
throughout  in  all  the  moods  and  tenses  of  the  indicative  verbs. 
For  example  we  will  illustrate  by  the  verb  “to  strike”  in  present, 


I may  be  seen, 

I might  be  seen, 

I may  have  been  seen, 

I might  have  been  seen, 
If  I be  seen, 

If  I have  been  seen, 

If  I had  been  seen, 

If  I shall  be  seen, 


THE  OTTAWA  AND  CHIPPEWA. 


89 


past  and  future  tenses  only. 

Present  tense — Singular,  I strike,  you  strike,  etc, 


Intransitive. 

Pers. 

1 Ni  we  po  tchi  gay 

2 Ki  we  po  tchi  gay 

3 We  po  tchi  gay 


Transitive, 

Inanimate. 
Ni  we  po  tan 
Ki  vve  po  tan 
O we  p ) tan 


Animate. 

Ni  we  po  ta  wa 
Ki  we  po  ta  wa 
O we  po  ta  wan 

Plural,  we  strike,  you  strike,  etc. 

1 Ni  we  po  tchi  gay  mi  Ni  we  po  ta  wa  na  Ni  we  po  ta  na 

2 Ki  we  po  tchi  gay  mi  Ki  we  po  ta  wa  wa  Ki  we  po  ta  na  wa 

3 We  po  tchi  gay  wog  O we  po  ta  wa  wan  O we  po  ta  na  wa 

Past  tense,  I struck,  you  struck,  etc. 

Ni  gi  we  po  tchi  gay  Ni  gi  we  po  ta  wa  na  Ni  gi  we  po  tan 
Ki  gi  we  po  tchi  gay  Ki  gi  we  po  ta  wa  wa  Ki  gi  we  po  tan 
Ki  we  po  tchi  gay  O gi  we  po  ta  wa  wan  O gi  we  po  tan 
Plural,  we  struck,  you  struck,  etc, 

Ni  gi  we  po  tchi  gay  mi  Nigi  we  po  ta  wa  na  Nigiwepo  tana 
Ki  gi  we  po  tchi  gay  mi  Ki  gi  we  po  ta  wa  na  Ki  gi  we  po  ta  na  wa 
Ki  we  po  tchi  gay  wog  O gi  we  po  ta  wa  wan  O gi  we  po  ta  na  wa 
Future  tense,  I shall  or  will  strike,  etc. 

Ni  ga  we  po  tchi  gay  Nigawepotawa  Ni  gi  we  po  tan 
Ki  ga  we  po  tchi  gay  Kigawepotawa  Kigawepotan 
Ta  we  po  tchi  gay  Ogawepotawan  Ogawepotan 
Plural,  we  shall  or  will  strike,  etc. 

1 Ni  ga  we  po  tchi  gay  mi  Ni  ga  we  po  ta  wa  na  Ni  ga  we  po  ta  na 

2 Ki  ga  we  po  tchi  gay  mi  Ki  ga  we  po  ta  wa  wa  Ki  ga  we  po  ta  na 

3 Ta  we  po  tchi  gay  wog  O ga  we  po  ta  wa  wan  O ga  we  pot  na  nan 

MINOR  PARTS  OF  SPEECH. 

Adverbs:  When,  au-pi,  au  nish;  where,  aunipi,  aunizhaw; 
there,  i wo  ti,  au  zhe  wi.  [The  significance  of  the  double  forms 
is  not  clear,  but  au  zhe  wi  is  more  local. 

Prepositions  are  few,  and  are  oftener  embraced  in  the  form 
of  the  verb,  as  in  the  latin.  The  most  im  portant  are,  pin-je,  in; 
tchish  pin,  or  kish  pin,  if.  Po  taw  wen  pinje  kezegun,  make 
some  fire  in  the  stove;  Tchish  pin  mawtchawt,  if  he  go  away. 
Or  the  same  may  be  expressed,  Po  taw  wen  ki  zhap  ki  zi  gun- 
ing  (“ing”  forming  locative  case,  with  the  preposition  implied); 
and,  maw  yaw  tchaw  gwen  (the  latter  form  of  verb  expressing 
subjunctive  mood).  The  employment  of  the  prepositson  makes 
the  expression  more  emphatic.  The  most  important  Conjunc- 
tions are,  tchish  pm,  if,  and  ke  maw,  or. 

Interjections  embrace,  yaw!  exclamation  of  danger;  au  ta  ya! 
surprise;  ati  way!  disappointment;  taw  wot  taw!  disgust;  kiyoo! 
disgust  (used  only  by  females.) 

There  is  no  Article;  but  the  words,  mondaw,  that,  and  maw- 
baw,  (animate)  this,  are  often  used  before  nouns  as  specifying 
terms,  and  are  always  emphatic.  Ewi  is  common  for  that,  di- 
rected to  things  at  a distance,  wanda  for  proximity  of  the  ob- 
ject. A peculiarity,  of  uncertain  significance,  is  the  termina- 
tion, sh,  or  esh,  employed  in  connection  with  the  possessive 
case.  It  does  not  change  the  interpretation,  and  is  perhaps  an 
expression  of  familiarity,  or  intimate  relationship.  Illustration: 


90 


INDIANS  OF  MICHIGAN. 


Ni  gwiss,  my  son; 

Ni  daw  niss,  my  daughter: 

Ni  wau  bo  yon,  my  blanket; 
Nigwissog,  my  sons; 

Ni  daw  niss  og,  my  daughters; 


Ni  gwiss  ish,  my  son, 

Ni  daw  niss  ish,  my  daughter. 
Ni  wau  bo  yon  ish,  my  blanket. 
Ni  gwiss  is  shog,  my  sons. 

Ni  daw  niss  is  shog,  my  da’ght’rs. 


Vocabularies. 


One, 

Two, 

Three, 

Four, 

Five, 

Six, 

Seven, 

Eight, 

Nine, 

Father, 

Brother, 


Pa  zhig. 

Nizh. 

Niss  we. 

Ni  win 
Naw  non. 

Ni  gi  twos  we. 

Nizh  was  we. 

Tish  shwas  we.  Eighty, 
Shongswe  Ninety, 


Ten, 

Twenty. 

Thirty, 

Forty. 

Fifty, 

Sixty, 

Seventy, 


Mi  tass  we. 

Nizh  ta  taw. 

Ni  se  mi  tanaw. 

Ni  mi  to  naw. 

Naw  ni  mi  ti  naw. 

Ni  go  twa  si  mi  to  naw. 

Nizh  wo  si  mi  ti  naw. 

Nish  wose  me  to  naw. 
Shong  gaw  si  mi  ta  naw. 

One  hundred,  Gotwok. 

Os  si  maw,  pi.  g.  Mother,  O gaw  shi  maw,  pl.g. 
Wi  kaw  ni  si  maw.  Sister,  O mi  say  i maw. 

Gr’ father,  O mi  show  mesi  maw.Gr’mother,  O ko  mis  se  maw. 
Cousiu,  m.  Wi  taw  wise  maw.  Cousin,  fm.  Wi  ni  mo  shay  emaw. 
Uncle,  O mi sho  w majr  i maw  Aunt,  O nou  shay  i maw. 

Boy,  Qui  wizayns,pl.  og.  Girl,  Quay  zayns,  pi.  og. 

Man,  Au  ni  ni,  pi.  wog  Woman,  Au  quay,  pi.  wog. 

Oldman,  Au  ki  wa  zin,  pi.  yog.  Old  woman,  Mi  di  mo  yay,  yog. 

Kau.  no.  Na  go,  now. 

Kau  win,  no  (emphatic).  Au  zhon  daw,  here. 
Ka  go,  dont.  Ewote,  there. 


Ae,  yes 
Ka  ge  ti,  truly  so. 
Pi nau!  hark! 


Pe  kah,  stop. 


Aush  kweyong,  behing. 

Pi  tchi  naw  go,  yesterdaj'. 
Pi  tchi  nog,  just  now. 

Au  no  maw  yaw.  lately. 

Au  gaw  won,  hardly. 

Au  pi  tchi,  very. 

Kay  gaw,  almost. 
Mauzhawg,  always. 
Nasawb,  alike. 

Pin  dig,  inside. 


Kage  go,  none. 


Nigon,  before. 


Ni  si  wo  yaw  ing,  between. 
Woubung,  to-morrow. 

Wau  e baw,  soon. 

Waywib,  quickly. 

Nawegotch,  slowly. 

Odjidaw,  purposely. 

Mi  saw  go,  for  example. 

Mi  naw  gaj^kaw!  to  be  sure! 
Kaw  maw  mi  daw,  can’t,  unable. 
Pindigayn,  come  in. 


Wiyaw, 

The  body. 

Pi  nay  shen! 

' Bird. 

Odib, 

Head. 

Mingge  zee, 

Eagle. 

O tu  gwan. 

Face. 

Pi  nay  si. 

Hawk 

Odoin, 

Mouth. 

Mong, 

Loon. 

Osh  ki  zhig, 

Eye. 

Mi  zhe  say, 

Turkey. 

O no  wau  e, 

Cheek. 

Shi  shib, 

Duck. 

Otchawsh, 

Nose. 

Kaw  yawskh. 

Gull. 

O daw  mi  kon, 

Jaw. 

Tchin  dees, 

Bluejay. 

O di  naw  niw, 

Tongue. 

May  may, 

Woodcock. 

Wi  bid, 

Tooth. 

Pe  nay, 

Partridge. 

Wine  zes, 

Hair. 

Au  dji  djawk, 

Crane. 

O kaw  tig, 

Forehead. 

O mi  mi. 

Pigion. 

O maw  maw, 

Eyebrow. 

Au  pe  tchi. 

Robin. 

Kaw  gaw  gi. 

Palate. 

Awn  dayg1 

Crow. 

THE  OTTAWA  AND  CHIPPEWA. 


91 


O kwa  gun. 

Neck. 

Au  nawk, 

Thrasher. 

O go  daw  dun.  Throat. 

Paw  paw  say. 

Woodpecker. 

O pi  gwawn. 

Back. 

Ki  wa  nee, 

Prairie  hen. 

O pi  gay  gun. 

Rib. 

Maw  kwa, 

Bear. 

O mi  sawt. 

Stomach. 

Mooz, 

Moose. 

O naw  gish. 

Bowel. 

Mi  shay  we, 

Elk. 

Osh  kawt. 

Belly. 

Maw  in  gawn, 

Wolf. 

O kwan, 

Liver. 

Au  mick, 

Beaver. 

O kun, 

Bone. 

Waw  boos, 

Rabbit. 

O ninj, 

Hand. 

Pi  zhiw, 

Lynx. 

O neek. 

Arm. 

Au  ni  moosh, 

Dog. 

O dos  kwon, 

Elbow. 

Au  ni  mouns, 

Puppy. 

O kawd, 

Leg. 

Au  zhawshk. 

Muskrat. 

O gi  dig, 

Knee. 

Wau  goosh. 

Fox. 

O bwom. 

Thigh. 

Shaw  gwav  she. Mink. 

O zeet. 

Foot. 

A se  bon, 

Raccoon. 

O don  don, 

Heel. 

Mi  shi  be  zhi, 

Panther. 

O gi  tchi  zeet, Big  toe. 

Shin  gos  si. 

Weasel. 

Ogitchinenj.  Thumb. 

Au  saw  naw  go,  Squirrel. 

Ki  gon,  fish, 

Ki  gons  (dim.)  minnow. 

Naw  me  gon",  trout. 

Maw  zhaw  me  goos,  brook  trout. 
Naw  may.  sturgeon. 

O gaw,  pickerel. 

Shi  gwaw  meg,  dog  fish. 

Au  saw  way,  perch. 

N kay  yaw  wis,  herring. 

Au  shi  gun.  black  bass. 

Au  di  kaw  meg,  whitefish. 

Ki  no  zhay,  pike, 

Paw  zhi  toun,  sheep  head. 

Naw  maw  bin,  sucker. 


l.Iaw  ni  tons,  insect. 

Ojee,  housefly. 

Mi  zi  zawk,  horse  fly. 

Au  mon,  bumblebee. 

Au  moans  (dim.)  bee,  hornet. 
May  may  gwan,  butterfly. 
Au  kou  jish,  louse. 

Paw  big,  flea, 

E zi  gog,  woodtick. 

E naw  g-o,  ant. 

E e big,  spider. 

Saw  gi  may,  mosquito, 

Mo  say,  cut  worm. 

O quay,  maggot. 


Paw  gawn,  nut:  (paw  gaw  na\rs,  hazelnut  or  other  small  nut.) 
Au  zhaw  way  mish.  pi.  eg;  beech  tree. 

Au  zhaw  way  min,  pi.  on;  beech  nut. 

Mi  ti  gwaw  bawk.  pi.  og;  hickory  tree. 

Miti  gwaw  haw  ko  paw  gon,  pi.  on;  hickory  nut. 

Mi  shi  mi  naw  gaw  wosh,  pi.  eg:  apple  tree. 

Mi  shi  min,  pi.  og;  apple. 

Shaw  bo  mi  naw  gaw  wosh,  pi.  eg;  gooseberry  bush. 

Shaw  bo  min,  pi.  og;  gooseberry. 

Aw  nib,  pi.  eg;  elm  tree,  Awdoup,  pi.  eg;  willow. 

Rhin  gwawk,  pi.  wog;  pine.  Ki  zhik,  pi.  og:  cedar. 

Au  bo  yawk,  pi.  wog;  ash.  Wi  saw  gawk,  pi,  og;  black  ash. 

Mi  daw  min,  pi.  og;  corn.  O zawo  min,  pi.  og;  yellow  corn. 

Mis  kou  min.  pi.  og:  red  raspberrjr. 

Mau  kaw  tay  mis  kou  min,  pi.  og;  black  raspberry. 

Auki,  the  world,  the  earth,  land,  country,  soil. 

Taw  naw  ki  win,  country  or  native  land. 

Kitaw  kee  mi  naw,  our  conntry. 

Ne  daw  keem,  my  land. 


92 


INDIANS  OF  MICHIGAN. 


Au  ke  won,  soiled. 

Ni  bish;  water;  ni-bi-kaw,  wet  land. 

Wau  bawsh  ko  ki,  marsh  land. 

Au  ki  kaw  daw  ko  ki,  tamarack  swamp. 

Ki  zhi  ki  kee,  cedar  swamp. 

Shin  g waw  ko  kee,  pine  land. 

Ni  gaw  wi  kee,  sand. 

Kon:i  ki  tchi  gaw  mi,  the  ocean. 

Sibi,  (pi.  won)  river;  si  bi  wens  (pi.  an)  brook. 

Ki  ti  g’awn  (pi.  on)  farm;  ki  ti  g’aw  nes,  garden. 

Ki  zes,  sun;  ti  bik  zes,  moon;  au  nong,  star,  pi.  wog. 
Ki  zhi  gut,  day;  ti  bi  kut,  night. 

Ni  bin,  summer;  pi  boon,  winter. 

Tau  gwan  gee.  fall;mi  nou  kawmi, spring. 
Auwasiminou  kawming,  year  ago  last  spring 
Maw  tchi  taw  gwan  gi,  bad  or  unpleasant  fall. 

No  din,  wind;  no  wau  yaw,  the  air. 

Nodinaw  nimot,  windy. 

Tokisin.  calm:  nitchiwod,  stormy. 

Wig  worn,  house;  wig  worn  an,  houses. 

Au  naw  mi  e wigawmig,  a church. 


wigaw  rnig,  court  house 

A no  kit,  he  that  is  working. 

Pe  mo  sayt,  he  that  is  walking. 

Pe  me  bot  tot,  he  that  runs. 

Get  it.  naw  din. 

Ask  for  it,  nawdoudon. 
Nidjimay,  I paddle. 

Nidawnis,  my  daughter. 

Ni  kaw  nis,  my  brother. 

Ni  ni  tchaw  nis,  my  child. 

He  is  lazy;  ki  ti  mish  ki. 
Augawsaw,  small. 

Only  once,  ni  go  ting  e taw. 

Fill  it,  mosh  ki  naw  don. 

Pi  saw  kon,  come  out. 

Pi  maw  tchawn,  come  away. 

Pi  ton,  fetch  it. 

Nos,  my  father. 

Ash  kom  so  gi  po.more  and  more  snowKos,  your  father. 

Ash  kom  ki  mi  wau  “ “ rain.  O sawn,  his  father. 

Ash  kom  ki  zhaw  tay,  hotter  & hotter.  Ne  gaw  she,  my  mother. 
Ashe  kom  kisinaw,  colder  and  colder.  Ke  gaw  she,  your  mother. 
E naw  bin.  look;e  naw  bin  au  zhon  daw,  look  here, 

A zhawd,  going;  au  ne  pe  a zhawd,  where  does  he  go? 

Au  ni  mi  kee,  thunder:  au  ni  mi  ki  kaw,  it  thundered. 

Awsh  ko  tay,  fire;  awsh  ko  tay  o zhi  ton,  make  some  fire. 

Oh  ji  gaw,  leaked:  oh  ji  gaw  tchi  mon,  the  boat  leaked. 

Si  gwan,  spring;  si  gwa  nong,  last  spring.  (Chippewa  dialect). 

Mi  gwetch,  thanks;  mi  gwe  tchi  we  au,  he  is  thanked. 

Taw  kwo,  short;  on  sawm  taw  kwo,  too  short. 

Ki  mi  no  pi  maw  tis  naw?  Are  you  well? 


Te  baw  ko  ni  ga 
Au  no  ki,  work. 

Pi  mo  say,  he  walks. 

Pi  mi  bot  to,  he  runs. 

Get  him,  nawzh. 

Call  him,  naw  doum. 

Ni  dji  mon,  my  boat. 

Ni  gwis,  my  son. 

Ni  taw  wis,  my  cousin. 

Ni  daw  kim,  my  land. 

He  is  white,  wau  bish  ki  zee. 
Au  ko  zee,  sick. 

Once,  ni  go  ting, 

Full,  mosh  kin. 

Saw  kon,  go  out. 

Maw  tchawn,  go  away. 

Pe  ton,  bring  it. 

Ash  kom,  more  and  more. 


THE  OTTAWA  AND  CHIPPEWA. 


93 


Ae,  ni  mi  no  pe  maw  tis.  Yes,  I am  well. 

Ki  taw  kos  naw?  Are  you  sick? 

Kau  win  ni  taw  ko  si  sy.  No,  I am  not  sick. 

Ki  gl  wi  sin  naw?  Have  you  eaten? 

Ae,  ni  gi  ash  kwaw  wi  sin.  Yes,  I have  done  eating. 

Ki  baw  kaw  tay  naw?  Are  you  hungry? 

Kaw  win.  ni  baw  kaw  tay  sy.  No,  I am  not  hungry. 

Aum  bay  paw  baw  mo  say  taw,  let  us  go  walking. 

Ni  gi  paw  baw  mish  kaw.  I have  been  boat  riding. 

Maw  tchawn  we  wib,  go  on  quickly. 

Ki  maw  tchaw  wog,  they  have  gone. 

Aum  bay  maw  tchaw  taw,  let  us  go 

We  kon  de  win.  a feast:  we  koum,  I invite  him  (to  a feast*). 
Wi  kau  maw  wog,  they  are  invited  (to  a feast). 

Mawzhe  ah.  overpowered:  mawzhetwah,  victorious. 

Mou  dji  gi  zi  or  mi  naw  wo  mi  zo  ze,  he  rejoices. 

Aupe  tchi  ke  zhaw  tay,  it  is  very  hot. 

Kitchi  no  din,  it  is  blowing  hard. 

Paw  ze  gwin  we  wib,  get  up  quickly. 

Mi  no  i naw  kaw  mi  got,  good  news. 

Shi  kaw  gong  ni  di  zhaw  mi,  we  are  going  to  Chicago. 

Shi  kaw  kong  on  ji  baw,  he  came  from  Chicago. 

Saw  naw  got,  difficult  to  overcome. 

Saw  naw  gi  zi,  he  is  in  difficulty. 

Sa  gizi.  he  is  frightened:  sa  gi  zi  win,  fright. 

Ki  gus  kaw  naw  baw  gwe  naw?  Are  you  thirsty? 

Au  pi  tchi  ni  gus  kaw  naw  gwe.  I am  very  thirsty. 

Mi  naw  auwe,  give  him  drink. 

Nibish  mi  naw,  give  him  water  to  drink. 

O da  mi  tchaw  ni.  he  has  a big  heart. 

Ki  ni  si  to  tom  naw?  Do  you  understand? 

Ki  nisi  to  tow  naw?  Do  you  understand  me? 

Kau  win,  ki  ni  si  to  tos  ny.  No,  I do  not  understand  you. 
Kipisindom  naw?  Do  you  listen? 

Maw  tchi  i naw  kaw  mi  got  naw?  Is  it  bad  news? 
Wegonesh  wauauyaw  mon?  What  do  you  want? 
Aunipish  azhawyon?  Where  are  you  going? 

Au  ni  pish  wendji  baw  yon?  Where  are  you  from? 

Maw  ne  say,  he  chops:  mi  ni  sayt.  he  that  chops. 

Ne  bwa  kaw,  wise;  ne  bwakawt.  he  that  is  wise. 

Nabwa  kaw  tchig,  they'  that  are  wise. 

Wa  zhe  tou  tchig  awsh  kou  te,  they  that  make  lire. 

O zhe  tou  aush  ko  tay  pin  je  ke  zhaw  be  ke  se  gun, 

Make  fire  in  the  stove. 

Win  daw  mow  way  naw  paw  nod  au  zhon  daw, 

Tell  him  the  cheap  place  is  here. 

Taw  bis  kaw  bi,  Tawbeeshaw  au  zhon  daw, 

He  will  come  back.  He  will  come  here. 

On  dji  baw,  Wakwing  ondjebaw, 

Coming  from.  He  comes  from  heaven. 

To  dawn  mon  daw  e ni  naw,  do  that  as  I tell  you. 

Mi  saw  wen  dji  gay,  Mi  saw  wen  dji  gay  win, 


94 


INDIANS  OF  MICHIGAN. 


He  covets,  Coveting. 

Eznawyon  gawya  nenegaw  e zhaw. 

If  you  will  go  and  also  I will  go. 

Odjidaw  nigitotom  tckibawping, 

Purposely  I did  it  to  make  laughter. 

A naw  bin,  I naw  bin  e naw  bid, 

Do  look.  Do  look  in  the  way  he  iooks. 

Mawnoenedong  taw  i zhitchi  gay,  let  him  do  what  he  thinks 
Au  nish  e zhe  wa  hawk  mon  daw? 

What  is  the  matter  with  that? 

Au  nish  e zhi  we  bi  sit  au  wi? 

What  is  the  matter  with  him? 

Au  nish  e naw  tchi  moo  tawk? 

What  did  he  tell  you? 

Ezhaw,  Aunipish  kawizhawd? 

He  went.  Where  did  he  go? 

Ezhawwog,  Harbor  Springs  kiizhawwog, 

They  went.  They  went  to  Harbor  Springs. 

Ni  daw  yaw  naw  i naw  ko  ni  ga  win, 

We  have  a rule,  or,  a law. 

Owiodwon  ogiautawson. 

His  hat  he  pawned. 

Ni  bi  mibaw  to  nawbaw  au  pi  pengishinaw 
I was  running  when  I fell. 


